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V
HENRY BRADSHAW SOCIETY
Jbunl>e& tn t^e 'geat of Out Bort 1890
for t^ tiiim^ of (£Ure £i(ur^caf ^tjcte.
VOL. X.
ISSUED TO MEMBBRS FOR THE YEAR iSgs.
AXD
l»RIXTtD FOR THE SOCIETV
BY
HARRISOX AXD SONS, ST. MARTIWS LANK.
PRIMERS IX ORUIN.^KV TO HKR MAJtSTl'.
• • «• o •
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f >
THE
ANTIPHONARY OF BANGOR
AN EARLY IRISH MANUSCRIPT
IN THE AMBROSIAN LIBRARY AT MILAN
EDITED BV
F. E. WARREN, B.D., F.S.A
Part II.
&onbon :
HARRISOX AND SONS, ST. MARTINS LANE,
Printers in Ordinary to Her Majtsty.
1895.
LONUON :
IIARRISON AND SONS, FRINTRRS IN ORDINARY TO IIKR MAJKSTY,
ST. mariin's LANE.
TABLE OF CONTENTS OF PART II.
, iNTBODUCnON TO THK ANTIPHONARY OF BaNGOR
Amendbd Text of the Antiphonabv of Bangor
No
Tille.
P»g=
[Division L]
[■
CanticuinMoysiLe.*Auditecoeli,'&c
1
l'
Hymnus Sancti Hilaiii de Christo ...
3
[3
Hymnus .\postolorum, ut alii dicunt
5
[4
Benedictio Sancti Zachariae
7
(5
Canticum [Moysi] le. ' Cintemus Domiuo,' &
8
['
Benedictio [tiium] Pueronim
8
[7
Hymnus in die Dominica i.e. ' Te Deum laud
!■
mus,'&c
10
[8
H}innus quando communicant sacerdotes
lO
[9
Hymnus quando cereus benedidtur
11
[■o
[..
Hymnus mediae noctis
Hymnus in Nauli Maityium, vel Sabba
11
to
ad Mamtinam
II
["
Hymnus ad Matutinam in Dominica
'3
['3
Hymnus Sancti Patricii magistri Scotorum
■ 4
[.4
Hymnus Sancti Comgilh Abbatis nostri
r6
[.5
Hymnus Sancti Camelaci
[Division ii.]
19
[.'
Collectio ad Secundam
.. 19
[.7
Item alia ad Secundam
.. ig
[,8
AdTertiam
ao
[.9
AdSextam
20
['o
AdNonam
10
["
Ad Vespertinam
20
["
Collectio ad Initium noctis ...
20
['3
Ad Noctumam
10
['A
AdMatutinam
10
['S
Iteiu ad Matutinam
20
['<■
Item alia ad Matutinam
20
["7
Item ad Secundam
20
[=8
Ad Horam Tertiam
20
["9
Ad Horam Sextam
ao
[3°
Ad Horam Nonam
21
[3.
Ad Vcspertinam
.. 21
[3»
Ad Inilium noctis
21
[33
Ad Initium noctis
21
Na
Title.
[34
Ad Pacem celebrandam
[35
Incipit Symbolum
[3'
Oratio Diuina
[37
Ad Nociumam
[38
[39
Item ad Matutinam
[40
Oratio communis Fratnim
[40
•] [Pro pcccatisnostris]
[4.
Pro Baptizatis
[4.
•] [Pro Sacerdotibus]
[4>
ProAbbate
[43
[Pro Fratribus]
[44
Pro FTatemitate
[45
[46
Pro bla-sjihenianlibus
(47
Pro impiis
[48
Pro iter facientibus
[49
[50
Pro «leemosynariis
[5.
Pro infirmis
[5.
•] [Pm captivis]
[S'
De Martyribus
[53
Pro tribulantibus
[54
CoUectio
[55
AdMarlyres
[5«
[Pro Poenltentibus]
[57
Ad Noctumam
(58
.\d Matutinam
[59
Ad Matutinam
[60
Ad Matutinam
[61
De Martyribus
[6a
Collectio post Canticum
[63
Collectio posi Benedictionem [trium] Pue
orum
[64
CoUectio post tres Psalmos. In finc.
[«5
Collectio post Evangelium
[66
Super Hymnum
['7
De Martyribus
COKTENTS.
Title.
Super Cantemus Domino gloriose ..-
Super Benedictioncm trium Puerorum
Super Laudate Dominuin de coelis
Super Canticum
Post Benedictionem trii-m Puerorum
Post l^udate Dominum de coelis ...
Post Evangelium
Post Hymnum
Item post Canticum
I tem post Benedicite
Post I^udate Dominum de coelis ...
Post Evangelium
Post Hymnum
[Post Canticum]
Pust Hymnum trium Puerorura
Post I^udate Dominum de coelis ...
Posl Evangelium
Itero post Evangdium
Post Hymnum
De Martyribus
Post Cantemus
Post Benedicile
Post Laudate Dominum de coelis ...
Super Cantemus
Super Benedictionem trium Pueronim
Post Laudate Domlnum de coelis . . .
Super Cantemus Domino
[Dlvision iii.]
Versiculi Familiae Benchuir
Collectio super hominem qui habet diabolum
Oratio de Martyribus
Incipit Anliphona in Natali Domini super
Domine refugium ad Secundam
No. Title. I
[99] Incipiunt Antiphonae Super Canterous et
Benedicite
Super Laudate Dominum de coelis
De Martyribus
Item alia de Martyribus
De Martyribus
De Martyribus
Super Domine refugium in Dominico die ..
Ilem alia
Item alia
Alia cotidiana
Ad Communionem
Item alia
Item alia
Alia
Itematia
Item alia
Item alia
Ad Vesperum et ad Matutinam ie. •Gloria
io Excelsis'...
Ad Horas diei Oratio communis
Oratio pro Abbate nostro
Common Oroit dun
Ad Matutinam
Ad Horam Nonam
Ad Secundam
Post I^udate pueri Doininum in Dominico
die i.e. ' Fost Te Deiim laudnmus' ...
De Martyribus
Item alia post Laudate. Sec[iz3]
Item alia super Laudate. Set-Ciij]
Ad Cereu[m] benedice[ndum]
[Post Laudate pueri Domioum] .
[In] memoriam Abbatum nostrorum
NoT&s To THE Text of Antiphonarium Benchorense
Appesdix
Text of Harl. MS. 7653
NoTES UPON Harl. MS. 7653
NoTE UPON MS. Reg. i A. xx.
lSI>EX OF LlTIJRClCAL FORMS
General Index
LIST OF ABBREVIATIONS.
B. = The Antiphonary of Bangor.
Dan. = Daniel (H. A.) Thesaurus Hymnologicus. Halis et Lipsiae, 184 1-1855.
H. & S. = Haddan and Stubbs, Councils and Ecclesiastical Documents. Oxford, 1869.
Hamm. = Hammond (C. E.) Liturgies Eastern and Westem. Oxford, 1878.
Holst. = Holstenius (W.) Codex Regularum, etc Parisiis, 1643.
L.H. = Liber Hymnorum, or the MS. Book of Hymns in the Library of Trinity CoUege, DuWin. Paginal
references are to the uncompleted edition of this MS. by Dr. J. H. Todd, for the Irish Archaeological
and Celtic Society. in two parts, Dublin, 1855, and 1869. Dr. Todd assigned the MS. to a date not
later than ihe ninth or tenth century (p. i.) Mr. Whitley Stokes has more recently assigned it to the
eleventh or early twelfth century (W.S. p. ci.) It niay be inferred from this variety of opinion that it is
extremely difficull to date the MS. with precision. It may be provisionnlly assigned to the eleventh
century, and most probably to the later part of it.
L.H.* Another copy of the Liber Hymnorum, now in the Franciscan Convent, Merchants* Quay, Dublin. It is
about fifty years later than L.H. A complete catalogue of its contents is given in W.S. pp. cii-cix.
M. = Muratori, Anecdota Bibliothecae Ambrosianae, Tom. iv. Patavii, mdccxiii.
Mart. = Martene, de Antiquis Ecclesiae Ritibus, Bassani, mdcclxxxviii. Tom. iv. of this work contains * De Antiquis
Monachorum Ritibus Libri quinque,' with an Appendix.
P.L. = Migne, Patrologiae Latinae Cursus Completus.
S. = Southampton Psalter. This is an eleventh century Jrish MS. Psalter, now in the Library of St. John's
College, Cambridge. It contains the Psalms divided into three divisions of fifty Psalms each, and the
following Canticles :
After the first division of Psalms :
Title.
f. 35^^. [Benedictio trium puerorum]
f. 2j^v. Canticum issaiae
f. 37r. Canticum ezechiae
After the second division of Psalms :
f. 69?'. Canticum annae matris samuelis
f. 7or. Canticum mariae sororis moysi
f. 10V, Canticum ambacuc profetae ...
After the third division of Psalms :
f. 99Z\ [Canticum moysi]
V. = Biblia Sacra Vulgatae Editionis, Augustae Taurinorum, mdccclxxv.
W. = Warren (F. E.) Liturgy and Ritual of the Celtic Church. Oxford, 1881.
W.S. = Whitley Stokes, Edition of the Tripartite Life of St. Patrick. RoIIs Series, London, 1887.
W.T. = The Winchester Troper, edited for the Henry Bradshaw Society, by W. H. Frere, London, 1894.
tirst words.
Benedicite omnia oi^era.
Confitebor tibi domine.
Ego dixi in dimidio.
Exultauit cor meum.
Cantemus domino gloriose.
Domine audiui.
Audite caeli.
EXPLANATION OF CERTAIN TERMS OR SYMBOLS.
Anthem = Latin *Antiphona.*
Chora = a group of three Psalms.
Missa = a Lection, from Holy Scripture or from somc other source.
Mattins. This word is always used in its ancient meaning of Lauds, and not in its modem sense as equivalent
to the Night Hours. In the Celtic Divine Office, * Matutina ' is the name of the last and longest
of the Night Hours ending with the three Psalms 148-150. For various meanings of *officium
matutinum' see Mabillon, DisquisUio de Cursu GallicanOy § v. n. 53 in P.L. t. Ixxii. col. 405.
Quinquagesima = Easter-tide.
t following a word signifies that the manuscript has been exactly followed.
The Vulgate numeration of the Psalms has been employed throughout.
LIST OF EDITIONS OF CERTAIN SERVICE BOOKS TO WHICH
REFERENCE IS SOMETIMES MADE.
Breviarium Ambrosianum
Breviarium Monasticum...
Breviarium Mozarabicum
Breviarium Romanum ...
Breviarium Sarisburiense
Euchologion
Horologion
Missale Ambrosianum ...
Missale Mozarabicum ...
Missale Romanum
Missale Gallicanum Vetus
Missale Gothicum
Missale Richenovense ...
Missale Vesontionense ...
Sacramentarium Gallicanum (Missale Vesontion
ense.)
Sacramentarium Gelasianum
Sacramentarium Gregorianum ...
Sacramentarium Leonianum
> I
Mediolani, mdcccxxx.
pro omnibus sub regula SS. P. Benedicti militantihus.
Venetiis, mdcciv.
P.L. Tom. bcxxvi.
Tomaci Nerviorum. mdccclxxix.
Ed. F. Procter et Chr. Wordsworth. Cantabrigiae,
mdccdxxix.
Venice, 1863.
Venice, 1876.
MS. saeculi x™* editum ab Ant. Ceriani [no place or date.J
P.L. Tom. bcxxv.
Mechliniae, mdccclxx.
Ancient Liturgies of the Gallican Church, Burntisland,
1855, Part i. edited by J. M. Neale and G. H.
Forbes. Part ii. 1858, and Part iii. 1867, edited by
G. H. Forbes.
Muratori, Liturgia Romana Vetus, Venetiis, mdc cxlii.
INTRODUCTION.
§ I. Nature and Object of the Bangor Book. § 2. The Divine Office in the Celtic Church. Distribution of the
Psalter. § 3. Distribution of Collects. § 4. Traces of Eastern influence. § 5. Traces of Hispano-
Gallican influence. § 6. Commemoration of Martyrs. § 7. Version of Holy Scripture.
§ I. Nature and Object of tke Bangor Book, — In the Introduction of Part I. the history
and palaeography of the MS. of the Antiphonary of Bangor have been narrated and described.
In the present Introduction the nature and object of that MS. regarded as a Service Book will
be discussed.
The Antiphonary evidently falls into three divisions.
Division i. extends from f. ir. to f. 172/. i,e. to the end of the first half of the second
gathering. We may regard the CoIIect written on the lower part of f. i "jv. as merely due to a
desire to utilize vacant space. This division contains Canticles and Hymns.
Division ii. extends from f. i8r. to f. 29^/., i.e. from the commencement of the second half
of the second gathering to the end of the first half of the third gathering. This divislon
consists almost exclusively of Collects, having in some cases Anthems prefixed.
Division iii. extends from f. 30^. to f. 36^/. i.e. from the commencement of the second half of
the third gathering to the end of the MS. This division consists mainly of * Antiphonae ' or
Anthems. It also contains a quantity of miscellaneous matter, the Anthems being mainly
comprised between ff. 31?'. and 332/. inclusive. It opens and closes with a Hymn. Nearly
two pages after the opening Hymn on f. 30^. are filled up by an Exorcism, and an additional
CoUect * De Martyribus.' The twelve Anthems appended to * Gloria in Excelsis ' have the
fuU text of that Hymn preceding them, though in itself that * Gloria * might have been thought
to belong more properly to Division i. The contents on and after f. 34^. are of too miscellaneous
a character to be reduced under any classification.
It has been suggested there may be found five main divisions of the Antiphonar)^^ but we
think that the above triple division is simpler, and palaeographically and sectionally more
complete. See Diagram facing page xviii. in Part I .
What then is the proper description, and what is the raison cCHre of this book, which
is partly a Hymnarium, partly a CoUectarium, partly an Antiphonarium, with the occasional
introduction of Eucharistic and other elements }
It has been suggested that its fragmentary character may be explained in this manner ;
** that an Antiphonary of a particular monastery did not contain all the Divine Office, but only
some portions of it which were peculiar to that monastery, just as the Irish supplement of the
Breviary contains only those prayers or offices supplementary to the Roman Breviary, and
intended for the use of the Irish Clergy."^
But this explanation wiU not hold. Such Hymns as *Te Deum laudamus' and *Gloria
in excelsis' were not pecuHar to a particular monastery, and the same remark is true of
' Church Quarterly Reinew, vol. xxxvii. p. 347.
* J. 0'Laverty, An Historical Account of thc Diucese qf Down and Connor, Dublin, 1882, voL ii. Preface (not paged.)
C
X INTRODUCTION.
nine-tenths of the contents of the Bangor Antiphonary. The idea of its being a local
supplement is borrowed from the practice of to-day, and then thrown back more than a
thousand years. The present uniformity of Roman Missal and Breviary, which causes local
supplements to be made, had no existence in the seventh century.
It has been suggested that the Bangor MS. is only the end of a Psalter, being the
concluding portion of a much larger MS. volume, of which the greater part has been lost.
Canticles with miscellaneous formulae of devotion are frequently appended at the end of
Psalters, which from the ninth century onward generally include long litanies to the Saints,
and later on Collections of Hymns, * Vigiliae Mortuorum,' etc.
But there is nothing to prove and little to support such a suggestion in the case of the
Bangor MS. On the contrary, the completeness of the gatherings of which it is composed ;
the large capital A on f. ir. and the motto on its top margin ; the fact that Irish Psalters
were almost always divided into three divisions of fifty Psalms each, and that Canticles and
Collects, if added at all, were inserted at the beginning or end of these divisions, instead of
being written together at the end of the volume -} the general and, to a certain extent,
systematic character and arrangement of the contents of the Bangor MS. put such a
suggestion out of court.
It has been suggested that the Bangor MS. is an abbreviated Breviary, a portable
service-book for the use of travellers : * pro sacerdotibus aut monachis itinerantibus.' Some
singularly thin MS. Missals such as the Stowe Missal, and MS. A. 566 in the public
Library at Rouen, have been accounted for in this way. Speaking of the latter MS. Mons. L.
Delisle says : ** II a cependant d6 exister, k toutes les 6poques du moyen cige, de petits livres
ou m^me de simples cahiers dans lesquels les pr^tres pouvaient trouver les prieres des messes
les plus usuelles. On s*en servait dans les voyages et probablement aussi dans les 6glises
trop pauvres pour se procurer des recueils plus complets."*
But the contents of the Bangor MS. do not at all bear out the travelling theory, and one
cannot think of poverty in connection with the celebrated and much-frequented monastery of
Bangor.
Setting then on one side these possible explanations as inapplicable in the present case,
which theory remains to be offered as to the origin, character and use of the Bangor MS. ?
We believe that it is a companion volume to the Psalterium and Lectionarium for use in
the Divine Office,
either (i) on Easter Even and Easter Day.
or (2) on Saturdays and Sundays in Easter-tide.
or (3) on Saturdays and Sundays throughout the year, and also on Feasts of
Martyrs.
* This is the case with the Southampton Psalter (S.) and the two Irish Psalters in the British Museum (Cott.
MS. Vitell. F. xi. ninth or tenth century, and Cott. MS. Galba A. v. eleventh or twelfth century.) The Psalterof
Ricemarch, a twelfth century MS. Trin. Coll. Dublin (A. 4. 20) is divided into the three fifties, but contains neither
gl S"fi#-**t.^^ Canticle nor CoUect. The Psalters of St. Columba, a sixth century MS. in the Royal Irish Academy, Dublin,
and of St. Columbanus, a ninth century manuscript in the Ambrosian Library at Milan, are not arranged in three
fifties, and yield neither Canticle nor Collect, but in its present mutilated and decayed condition the former only
extends from Ps. xxx. 20-Ps. cv. 13. * Memoire sur (Tanciens sacramentairesy Paris, 1886, p. 292.
INTRODUCTION. XI
In favour of (i) there are the Hymn [9] and CoUect [127] for the 'Benedictio Cerei,
and frequent allusions to Baptism and the Resurrection. But as has been pointed out in notes
to [9] and [127] the * Benedictio Cerei ' now solemnly performedand exclusively associated with
Easter Even is probably, like other of the services and ceremonies of Holy Week, only the
solitary survival of a ceremonial act much more frequently performed in earlier times. The
administration of Baptism in the early Irish Church was not confined to Easter, but was also
performed at the Feasts of Pentecost and of the Epiphany. An early Irish Canon directed
* Octavo die chatechumeni sunt ; postea solemnitatibus Domini baptizantur, id est, Pascha, et
Pentecoste, et Epiphania.'^
Apart from this, references to Baptism would not be inappropriate, at any season of the
Christian year, in connection with the Canticle * Cantemus Domino.'
So likewise with regard to the Resurrection, every Sunday in the Christian year is a
reflection of Easter Day, and commemoration of the Resurrection might be made on every
Sunday, or even on every day in the early Irish Church. In the Sarum Breviar>' there is a
daily commemoration of it throughout Easter-tide in the shape of a special Versus ante
Laudes.^ In the Greek Church there is a daily commemoration of it throughout the year in
the Troparion at the end of Lauds.^ This is in addition to the special Troparion in Easter-
tide.* There are also eleven gospels on the Resurrection read successively at Nocturns on
Sundays, except on a few Festivals when a special Gospel is appointed.^
The four complete or incomplete sets of CoUects for the Day and Night Hours, and the
seven sets of Collects for use after Canticles, Hymns, etc,* point at least to the wider period of
the * Quinquagesima Paschalis ' or Easter-tide.
We think that they point to a wider period still, and have come to the conclusion that the
Bangor MS. contains Collects, Anthems, etc, for use on Saturdays and Sundays, and Feasts
of Martyrs, either in Easter-tide or throughout the whole year, and that the preponderance of
evidence is in favour of the wider alternative.
The Divine Office in the Celtic Church.
§ 2. DistribtUion of tke Psalter. No Psalm is written down in extenso in the Bangor
MS. The only references to particular Psalms are in the following titles :
(i) 'CoUectio post tres PsaJmos ' [64] * Post laudate Dominum de coelis,'
\.n\ [78]. [«3]. [90]. [93.]
(2) * Incipit antiphona in Natale Domini super Domine refugium ad Secundam.' [98.]
(3) *Super Domine refugium in Dominico die ' [105.]
(4) ' Alia cotidiana ' [108.]
(i) An inspection of the wording of [64] and of other Collects under the more frequently
used title * Post laudate Dominum,' proves that the three Psalms referred to are Pss. 148,
* Canons attributed to St Patrick (but though early Irish, not his) No. xix. in H. and S. voL ii. pt 11. p. 336.
' p. dcccxxvi. • ^KKoKovOia rov*Op0pov. Horologion^ p. 73. * Ibid, p. 379-396.
* Euchology. Edit G. V. Shann. Kidderminster, 1891, p. 488. * See §3.
C 2
Xll INTRODUCTION.
149, 150, which no doubt were daily recited at Bangor at Mattins, as they are still recited at
Mattins, or in the office corresponding to Mattins, in all Breviaries Eastern and Western.
(2), (3), (4). From these titles we learn that the Sgth Psalm * Domine refugium * was
used on Christmas Day, Sundays, and Ferial days, and therefore probably daily throughout
the year at Prime. It is used daily at Prime in the Eastern church, whereas it is not part of
Prime in Roman, Benedictine and other Western Breviaries.
These references are too few and scanty to throw light on the distribution of the Psalter
in the Divine Office at Bangor. There can, however, be no reasonable doubt that such
distribution was identical with that which is described and laid down in the Rule of St.
Columbanus, himself, in his younger days, a monk at Bangor under its founder and first abbot
St. Comgall, and which is also referred to in certain other Celtic or semi-Celtic monastic
Rules.
This arrangement is so peculiai', and so dissimilar from the arrangements of any extant
Western Breviaries, both secular and monastic, that it deserves to be described at length. The
subject will not, it is hoped, be coilsidered an irrelevant digression in an introduction to the
only known extant MS. Service-book, apart from Psalters, connected with the Divine Office of
the Celtic Church.
The following is the direction for the use of the Psalter as laid down in the Regula S.
Columbani Abbatis Cap. vii. De Cursu [Psalmoriim.]
** De Synaxi, ergo, id est, de dursu Psalmofum et oratioilum modo canonico quaedam sunt
distinguenda, quia varie a diversis memoriae de eo traditum est. Ideo juxta vitae qualitatem
ac temporum successionem varie a me quoque litteris idem insinuetur. Non enim uniformis
esse debet pro reciproca temporum alternatione ; longior eilim per longas noctes, breviorque
per breves esse convenit. Inde et cum senioribus nostris ab 8 Calendas Julii cum noctis
augmento sensim incipit cfescere cursuS a duodecim choris brevissimi modi in nocte Sabbati
sive Dominicae, usque ad initium hyemis, id est, Calendas Novembris ; in* quibus viginti
quinque canunt Antiphonas Psalmorum ejusdem numeri duplicis, qui semper tertio loco
[duobusj succedunt Psaltis,^ ita ut totum Psalterium inter duas supradictas noctes numero
cantent duodecim choris, caetefas temperailtes tota hyeme noctes. Qua finita, per ver sensim
per singulas hebdomadas terni semper decedunt Psalmi, ut duodecim in singulis noctibus
tantum Antiphonae remaneant, id est, qiiotidiani hyemalis triginta sex Psalmi cursus, viginti
quatuor autem per totum ver et aestatem, ^t usque ad autumnale aequinoctium, id est,
8 Calendas Octobris in quo similitudo Synaxeos est : sicuti in vernali aequinoctio, id est, in
8 Calendas Aprilis, dum per reciprocas vices paulatim crescit et decrescit.
Igitur juxta vires consideranda vigilia est^ maxime cum ab authore salutis nostrae jubemur
^ — * ' in quibus . . . Psaltis.' Dom G. Morin has recently suggested the following interpretation of this difficult
sentence : * Vantiphona psalmcrum ddsigne ce mode de psalmodie qui consiste \ intercaler un refrain entre chaque
verset ou chaque groUpe de versets d'uri psaume ; la psalta un autre mode de psalmodie, sans doute plus simple et
plus primitif, tel que celui qui ^tait en tisage chez les Pferes des ddserts . . . On arrive ainsi au commencement
de Novembre, et alors il faut s'arranger de manifere k distribuer le psautier tout entier entre ces deux nuits du
samedi et du dimanche. Pour cela, Colomban prescrit vingt-cinq antiphonae psalmorum ou psaumes antiphon^s
avec le nombre double depsaitae, De la sorte on obtiendra le nombre voulu de soixantes-quinze psaumes, et chacun
des psaumes antiphonds viendra toujours en troisifeme lieu aprfes deux de ces psaltae.' Revue Benedictine^ Mai, 1895,
Maredsous, p. 201.
INTRODUCTION. Xlll
vigilare et orare omni tempore,* et Paulus praecipit sine intermissione orare} Sed quia
orationum canonicarum noscendus est modus, in quo omnes simul orantes horis conveniant
statutis, quibusque absolutis unusquisque in cubiculo suo orare debet. Per diurnas terni Psalmi
horas pro operum interpositione statuti sunt a Senioribus nostris, cum versiculorum augmento
intervenientium, pro peccatis primum nostris, deinde pro omni populo Christiano, deinde pro
Sacerdotibus et reliquis Deo consecratis sacrae plebis gradibus, postremo pro eleemosynas
facientibus, postea pro pace regum, novissime pro inimicis, ne illis Deus statuat in peccatum
quod persequuntur et detrahunt nobis, quia nesciunt quid faciunt.
Ad initium vero noctis duodecim Psalmi, ad mediumque noctis duodecim similiter
psalluntur : ad Matutinum vero bis deni bisque bini per tempora brevium, ut dictum est,
noctium sunt dispositi, pluribus, jam ut dixi, nocti Dominicae ac Sabbati vigiliae
deputatis. In quibus subuno cursu septuaginta quinque [Psalmi] sigillatim cantantur. Haec
juxta communem dicta sunt synaxim."
[Here foUows a passage allowing dispensations for various causes ; then the Rule
proceeds] . . .
. . . " Sunt autem quidam Catholici, quibus idem est canonicus duodenarius Psalmorum
numerum,^ sive per breves sive per longas noctes : sed per quaternas in nocte vices hunc
canonem reddunt, ad initium noctis, ad mediumque ejus, pullorum quoque cantus, ac
Matutinum. Qui cursus sicut in hyeme parvus aliis videtur, ita in aestate satis onerosus et
gravis invenitur, dum crebris in noctis brevitate expeditionfbus non tam lassitudinem facit,
quam fatigationem. Noctibus vero reverentfssimis, Dommicae scillicett vel Sabbati, ad
Matutinum ter idem volvitur numerus, id est, ter denis et sex Psalmis.
Quorum pluralitas ac sancta conversatio hunc numerum canonicum multis dulci indixit
suavitate, tanquam et reliquam disciplinam, sub qua nimirum regula nuUus invenitur lassus ; et
cum tanta pluralitas eorum sit, ita ut mille Abbates sub uno Archimandrita esse referantur,
nuUa ibi a conditione ccenobii inter duos Monachos rixa fuisse fertur visa ; quod sine Dei ibi
habitatione dicentis * Ego in ets habitabo^ et inter illos ambulaboy et ero illorum Deus, et ipsi
erunt mihi populus '* esse non posse manifestum est. Merito itaque creverunt, et quotidie,
Deo gratias, crescunt, in quorum medio Deus habitat : quorum meritis mereamur salvari a
Salvatore nostro. Amen."^
Fleming calls this chapter ' prolixum pariter et obscurum,' and later writers have echoed
his complaint. He also calls attention to the fact that it is only found in one MS. but he does
not on that account suggest that it is spurious. He gives up the attempt to explain it, or
rather postpones the attempt to a second edition which never made its appearance. After
first expounding the meaning of 'Synaxis' he proceeds :
" Reliqua quae sequuntur hujus capitis, in quibus de solemnitate laudis perpetuae per
duodecim choros {sic) distributa, tam sunt obscura et intricata, ut sine magna veterum rituum
et caeremoniarum Congregationis Luxoviensis notitia, ad plenum explicari non possint.
Quare cum ad praesens circa haec non simus sufificienter instructi, in aliud tempus hujus
capitis ulteriorem expositionem dimittimus, in secunda forsan editione adjungendam.*'^
^ Luc. xviii. I. • I Thess. v. i8. ' for numerus. * Levit. xxvi. 12.
* P. Flemingius, Collectanea Sacra^ Lovanii, 1667, pp. 5, 6. There are many various readings in the text as
printed by Holst. pt ii. p. 93, and in P. L. Tom. Ixxx. col. 213. * Ibid, p. 15.
Xll INTRODUCTION.
149, 150, which no doubt were daily recited at Bangor at Mattins, as they are still recited at
Mattins, or in the office corresponding to Mattins, in all Breviaries Eastern and Western.
(2), (3), (4). From these titles we learn that the Sgth Psalm ' Domine refugium ' was
used on Christmas Day, Sundays, and Ferial days, and therefore probably daily throughout
the year at Prime. It is used daily at Prime in the Eastern church, whereas it is not part of
Prime in Roman, Benedictine and other Western Breviaries.
These references are too few and scanty to throw light on the distribution of the Psalter
in the Divine Office at Bangor. There can, however, be no reasonable doubt that such
distribution was identical with that which is described and laid down in the Rule of St.
Columbanus, himself, in his younger days, a monk at Bangor under its founder and first abbot
St. Comgall, and which is also referred to in certain other Celtic or semi-Celtic monastic
Rules.
This arrangement is so peculiai', and so dissimilar from the arrangements of any extant
Western Breviaries, both secular and monastic, that it deserves to be described at length. The
subject will not, it is hoped, be coiisidered an irrelevant digression in an introduction to the
only known extant MS. Service-book, apart from Psalters, connected with the Divine Office of
the Celtic Church.
The following is the direction for the use of the Psalter as laid down in the Regula S.
Columbani Abbatis Cap. vii. De Cursu [Psalmorum.]
" De Synaxi, ergo, id est, de dursu Psalmofum et oratioilum modo canonico quaedam sunt
distinguenda, quia varie a diversis memoriae de eo traditum est. Ideo juxta vitae qualitatem
ac temporum successionem varie a me quoque litteris idem insinuetur. Non enim uniformis
esse debet pro reciproca temporum alternatione ; longior ertim per longas noctes, breviorque
per breves esse convenit. Inde et cum senioribus nostris ab 8 Calendas Julii cum noctis
augmento sensim incipit cfescere cursuS a duodecim choris brevissimi modi in nocte Sabbati
sive Dominicae, usque ad initium hyemis, id est, Calendas Novembris ; in* quibus viginti
quinque canunt Antiphonas Psalmorum ejusdem numeri duplicis, qui semper tertio loco
[duobusj succedunt Psaltis,^ ita ut totum Psalterium inter duas supradictas noctes numero
cantent duodecim choris, caetefas temperarites tota hyeme noctes. Qua finita, per ver sensim
per singulas hebdomadas terni semper decedunt Psalmi, ut duodecim in singulis noctibus
tantum Antiphonae remaneant, id est, quotidiani hyemalis triginta sex Psalmi cursus, viginti
quatuor autem per totum ver et aestatem, ^t usque ad autumnale aequinoctium, id est,
8 Calendas Octobris in quo simih*tudo Synaxeos est : sicuti in vernali aequinoctio, id est, in
8 Calendas Aprilis, dum per reciprocas vices paulatim crescit et decrescit.
Igitur juxta vires consideranda vigilia est^ maxime cum ab authore salutis nostrae jubemur
* — * ' in quibus . . . Psaltis.* Dom G. Morin has recently suggested the following interpretation of this difficult
sentence : * Vantiphona psalmcrum d^signe ce mode de psalmodie qui consiste k intercaler un refrain entre chaque
verset ou chaque groUpe de versets d*urt psaume ; la psalta un autre mode de psalmodie, sans doute plus simple et
plus primitif, tel que celui qui ^tait en Usage chez les Pfefes des ddserts . . . On arrive ainsi au commencement
de Novembre, et alors il faut s'arranger de mani^re k distribuer le psautier tout entier entre ces deux nuits du
samedi et du dimanche. Pour cela, Colomban prescrit vingt-cinq antiphonae psalmorum ou psaumes antiphon^s
avec le nombre double de psaitae. De la sorte on obtiendra le nombre voulu de soixantes-quinze psaumes, et chacun
des psaumes antiphon^s viendra toujours en troisifeme lieu aprfes deux de ces psaltae.' Revue Benedictine^ Mai, 1895,
Maredsous, p. 201.
XIV INTRODUCTION.
Martene complains that the chapter is so obscure as to be barely intelHgible, but proceeds
to explain it thus : " S. Columbani cursus expressus habetur in ejus Regulae capite 7. sed ita
obscure, ut vix intelligi possit. Quapropter ejus non verba sed sensum hic referemus. Itaque
noctes prolixiores a brevioribus distinguens, hyemis tempore, hoc est, ab aequinoctio autumnali,
hoc est, ab 8 Calendas Octobris usque ad Calendas Februarias, triginta sex psalmos cum
duodecim antiphonis ad singulas noctes dici praescribit, ita ut singulis tribus psalmis una
interseratur antiphona, a Calendis vero Februariis usque aequinoctium autumnale, hoc est toto
vere, aestate, et autumni parte anteriori, viginti quatuor psalmos cum octo dumtaxat
antiphonis eodem prorsus modo, hoc est, ut singulis tribus psalmis una interseratur antiphona ;
aliter vero Dominicis et Sabbati vigiliis, ut dicemus, cum de die Dominica agemus. Hunc
cursum S. Columbanus a senioribus acceperat, hoc est, a monasterio Benchor, in quo vitam
monasticam professus fuerat."^
Other passages connected with the name of St. Columbanus bearing on the Divine Office
are these :
* Qui humiliationem in Synaxi, id est, in Cursu oblitus fuerit (haec est humiliatio in ecclesia
post finem cujusque Psalmi) similiter poeniteat.^^
* In ecclesia dum duodecim Psalmos ad Duodecimam cammt.*^
" Qui ergo in nocte Dominica et tempore Quinquagesimae penitentes genua flectunt in
commune cum omnibus fratribus omnibus diebus ac noctibus tempore orationum in fine
omnium Psalmorum genua in oratione, si non infirmitas ^corporis hoc fecerit, flectere aequo
animo debent sub silentio dicentes ; •* Deus, in adjutorium meum intende ' * Domine ad
adjuvandum me festina.' Quem versiculum postquam ter tacite in oratione decantaverint,
aequaliter a flexione orationis surgant, exceptis diebus Dominicis, et a primo die Sancto
Paschae usque ad quinquagesimum dieni, in quibus moderate se in tempore Psalmodiae
humiliantes, genua non flectentes, sed sedulo Dominum orent.***
In the Rule of St. Donatus, which was Celtic an its distribution of the Psalter, and in the
severity of its monastic punishments, the ** Cursus Psalmonam * is thus laid down.
" Cap. Ixxv. De Ordine quo psallere debeant.
De Synaxi, id est, de Cursu Psalmorum et orationum modo Canonico, juxta normam
Regulae nostrae quaedam in breve sunt distlnguenda. Ab octavo Kalend. Octobris crescit
cursus usque ad summum ejus viginti quinque choris ; quas tota hieme, quae a Kalendis
Novembris incipit, et finit in Kalendis Februarii cantandas in nocturnis vigiliis per noctem
Sabbati et Dominicae patres nostri sanxerunt.
Duodecim vero chorae in hyeme omni nocte cantandae sunt usque ad octavo Kalendas
ApriHs, et post hyemem quindecim chorae in sacris Martyrum vigiliis.
* Mart. Tom. iv. Lib. i. cap. ii. § ix. p. 5.
* Regula S. Columbani Coenobialis, cap. ii. (P. Fleming, Coltectmnea Sacra, Lovanii, 1667, p. 19.)
* Idid, cap. iii. Fleming uf supra^ p. 22. The title * Duodecima' does not occur as a title of one of the Hours in
the Bangor MS. but we know that it was sometimes another name for * Hora Vespertina ' or * Vespers ' e.g. : * Sed
prima sic debet dici quomodo Duodecima quae dicitur Vespera.' Regula Magistri (probably Gallican) cap. 34.
Holst. Pt. ii. p. 232. For further authorities see Du Cange Giossarium^ etc. sub voce, Mabillon, Disquisitio de Cursu
Gallicano § i, n. 18, printed at the end of his book De Liturgia Gallicana^ Paris, 1685.
^ Ihid cap. iii. Flemin^c ut supra p. 22, and note on p. 32. We have, in this extract, incorporated some of
Flemuig^s marginal readings from the Codex Augustanus.
INTRODUCTION. XV
Et sicut crescit, ita etiam decrescit quinque choris ; quae in primo Sabbato quinque
chorae augendae sunt, ut sint viginti, per alium autem Sabbatum una chora augenda est usque
ad Kalendas Novembris, usque totus cursus compleatur, id est, viginti quinque* chorae
psalmorum ; qui per tres menses hyemis numerus complendus est in duabus supradictis
noctibus, et post hoc decrescit per Sabbatum.
Primo Sabbato quinque chorae, et singula per altema Sabbata, quia longius spatium est
ad finem hyemis, usque ad aequinoctium veris, in cursu decrescendo quam crescendo, ideo
per alterna Sabbata singulae decidant chorae usque octavo Kalendas Aprilis.
Duodecim namque chorae tempore aestatis in sanctarum noctium cursu, id est, Sabbati
et Dominicae, cantandae sunt
Octo vero [semper] reliquis noctibus de aequinoctio veris in aequinoctium cantandae sunt,
id est, per sex menses. De aequinoctio veris in aequinoctium autumni, viginti quatuor
psalmi canendi sunt"^
St. Donatus, from whose rule the above is an extract, was a monk under St. Columbanus
in the monastery of Luxeuil. In 624 he was consecrated Bishop of Besanijon. There he
founded the monastery of St. Paul (Palatius) for Canons Regular, and placed it under a mixed
Rule of St. Columbanus and St. Benedict, and also, through his mother Flavia, a monastery for
women, called St. Joussan, which was said to be placed under the Rule of St. Caesarius of
Arles. It is obvious that so far as the recitation of the Psalter was concerned, the Rule of St.
Donatus was modelled upon the Columbanian type.
It will be seen that the Celtic Rule draws a distinction between Saturday and Sunday
nights and the other five nights of the week. On each of those two nights from Nov. i to
March 25, seventy-five Psalms are said, *ad matutinam' under twenty-five Anthems, each
Anthem being said after three Psalms, so that the whole Psalter was recited every week during
those two nights. From the 25th of March to the 24th of June, the amount of Psalms is
diminished weekly by one Anthem and three Psalms, so that on Midsummer Day there remain
but twelve Anthems and thirty-six Psalms. Then, as the nights grow longer, every week
brings an additional Anthem, with three additional Psalms, so that by the istof November the
total is reached again of twenty-five Anthems and seventy-five Psalms. This is the rule for
Saturdays and Sundays. The rule for the other five nights seems to be as follows. It is laid
down that twenty-four or thirty-six Psalms are to be said * ad matutinam.' Thirty-six is the
full number, but in the shorter summer nights only twenty-four Psalms are to be recited.
It is possible that there was a gradual diminuendo and crescendo in their use corresponding
to the regulation of a similar kind in force for the Saturday and Sunday, but there is no order
expressed to that effect, and it is expressly ordered otherwise in the Rule of St. Donatus (see
last sentence quoted above.)
This arrangement of the * Cursus Psalmorum ' in the Celtic Church is unique and
interesting. The twelve Psalms * ad initium noctis,' and again * in nocturno * together with the
prolonged office *in matutino' point to an Eastem origin, while the difference between the
long and short nights in summer and winter shows how such an office was adapted to the
altered conditions of the extreme Western country in which it was drawn up for use.^
* ' quoque ' text as printed. ' Holst Pars tertia, p. 69.
' B. Zimmerman, The Divine Office in the Greek Church (reprinted from the Month^ Jan.-March, 1893) p. 20. A
XVI
INTRODUCTION.
Three Psalms are assigned to each of the Day Hours which are foUowed by a number of
devotions, or * Preces* in the form of Versicles introducing CoUects. (i) for our sins ; (2) for
all Christian people ; (3) for priests, and for other persons consecrated to God in the various
grades of the ministry ; (4) for those who give alms ; (5) for the peace of kings ; (6) for our
enemies.
From the position of these intercessions [4o}-[56] in the Bangor Book, where they are
enlarged in number and slightly varied in the worditig of their titles, it would appear that they
were used at the end of Mattins, but the wording of the Rule of St. Columbanus, previously
quoted, implies their attachment to all the Day Hours.
It may be a convenience to exhibit the arrangement of the * Cursus Psalmorum ' in the
Celtic Divine Office in a tabular form :
1. Ad Secundam
2. Ad Tertiara ...
3. Ad Sextam
4. Ad Nonara
5. Ad Vespertinam'
6. Ad initium Noclis
7. Ad mediura Noctis
8. Ad Matutinara
Name of Office.
Hour.
Prime
16 a;m.
Terce
9Si>m.
Sext
Noon.
None
3 P-ni-
Tespers
"6 p;m.
ist Noctum
9 p;ra.
«nd Nocturn
Midnight
r 3rd Nocturn with l
< Lauds or Mat- >
^ tins. J
3 a.ra.*
No. of Psalms.
3
3
3
3 y daily.
13
12
12
{24-36 Monday to Friday.
36-75 Saturday, Sunday.
The complicated mode of varying the number of Psalms *Ad Matutinam ' has been
already described. We would only add that the obscure wording of the Rule may point to the
further fact that the four equal divisions of the year were not exactly adhered to, so that the
rate of increase or decrease might have to be accelerated or retarded in the autumn
or spring. For example the decrease in the number of the Psalms seems to have begun
after Midsummer Day and not on Aug. ist, and if so it would have to be spread over a
longer period of time than exactly three months or thirteen weeks.
We now approach a question, not of much importance, but of some difficulty. Does the
service *Ad vespertinam' belong to the series of Day Hours or of Night Hours ? The
normal hour to which it was attached was, as its name 'Duodeclma' indicates, 6 p.m. If
Prime said at 6 a.m. was the first of the Day Hours, then, if we divide day and night equally,
Vespers said at 6 p.m. ought to be regarded as the first of the Night Hours.^
somewhat similar arrangeraent for the increase and decrease of Psalms 'ad raatutinara ' is laid down in canon 18 of
the second Council of Tours (a.d. 567). See J. Mabillon, I?€ Cursu Gai/icano, § 5, n. 52. P. L. Tom. Ixxii. col. 405. '
* or *Ad Duodeciraara' see quotation in pagexiv. note 3. This hour was also ^alled * Lucernarium,' * Eucharistia,'
* Hora Incensi.' (Mart. Tora. iv. p. 32.) Lucernariura has a double meaning. It is soraetiraes used for Vespers,
soraetimes for the short service attending the lighting of lamps, which took place imraediately before Vespers. So in
the * Regula S. Aureliani ' in the * ordo Psallendi ' appended to the Canons (Hdlst. Pt. ii. p. 67.)
' This coluran represents the normal houis, in theory. They musf have been sometimes departed from in practice.
• Sed Prima sic debet dici, quomodo Duodecima, quae dicitur Vespera." (Regula Magistri, cap. xxxiv. Holst. Pt. ii.
p. 232.) Yet according to this same Gallican Rule, three Psalms were to be said at Prime (cap. xxxv.) but at Vespers
six in winter and five in summer. (cap. xxxvi.) Dr. O. Seebass includes Vespers among the five Day Hours at
Bangor. (Coiumba von Luxeuiis Klosterregcl &c. Dresden, 1883, p. 24.)
INTRODUCTION. XVll
The twelve Psalms assigned to Vespers in the Rule of St. Columbanus^ seem to assimilate
it to the nocturnal services. But too much stress must not be laid upon this fact. In the
Gallican Rule of St. Aurelian we find that twelve was the number of Psalms assigned to
Prime, Terce, Sext, and None, as well as to Vespers and Noctums in Easter-tide, whereas in
ordinary seasons the number of Psalms was twelve at Prime, Terce, Sext, and None, but
eighteen at Vespers and Noctums.* Twelve Psalms at Vespers are also mentioned in the
i8th canon of the second Council of Tours, a.d. 567, which mns :
'Statuta Patmm praecepemnt ut ad Sextam sex Psalmi dicantur cum 'Alleluia,' et ad
* Duodecimam * duodecim denique cum AUeluia.'^
In Egypt, as throughout the East, the number of Psalms at Terce, Sext, and None, was
three. Cassian tells us : * Itaque in Palaestinae vel Mesopotamiae monasieriis ac totius
Orientis supradictamm horamm solemnitates trinis Psalmis quotidie finiuntur.**
On the other hand there were twelve Psalms at Vespers and twelve at Nocturns, and
this number was believed to have been laid down by angelic authority.^ ' Per universam
Aegyptum et Thebaidem duodenarius Psalmomm numems tam in Vespertinis quam in
noctumis solemnitatibus custoditur.'*
We are not surprised, therefore, to find Cassian coupling Vespers and Nocturns together
as he does in the foUowing sentence :
"Quamobrem exceptis vespertinis nocturnisque congregationibus, nulla apud eos [i.e.
Egyptios] per diem publica solemnitas, absque die Sabbati vel Dominica, celebratur, in quibus
hora tertia sacrae communionis obtentu conveniuat*'^
A modem writer of authority, referring to the twelfth century, says :
" Et Ton distinguait deux sortes de stations, les stations diumes qui ne comportaient que
la messe stationale, et les stations nocturnes ou grandes stations, qui comportaient les premieres
v^pres la veille au soir, Toffice nocturne au milieu de la nuit, la messe solennelle au matin-"®
And still more especially with reference to primitive times : " Ce que nous appelons vepres
fut ainsi, h, Torigine, le commencement de la vigile nocturne. II est vrai que cette pensee
d'unit6 originelle se perdit de bonne heure. Methodius (ob. 311) s*en souvenait pourtant
quand il compare la vie des vierges a une vigile, qui, comme toute vigile, aurait trois moments :
la vespertina vigilia, la secunda vigilia, et la tertia vigilia, figures de la jeunesse, de 1 age mCir,
et de la vieillesse. Jean Cassien, au commencement du v* siecle, etait dans la m^me tradition,
quand il comprend Toffice de vepres et Toffice du chant du coq sous le meme titre d office
noctume."®
Although the normal hour for Vespers was 6 p.m. yet for purposes of convenience and
* quoted on page xiv.
» * De ordine Psallendi' after Canon lv. Holst Pt ii. pp. (i(iy 67.
' Mansi, Conctlia, Tom. ix. col. 797.
* Joan. Cassianus, De Institt, Coenobiorumy Lib. iii. cap. 4.
* 3id. Lib. iL capp. v. et vi. The chapters are too long to quote. See also Mart Tom. iiL pp. 4, 5.
• Joan. Cassianus, De Institt. Coenabiarum^ Lib. ii. cap. 4.
' Ibid, Lib. iii. cap. 2.
• P. Batiffol, Histoire du Brhiaire Romain^ Paris, 1893, P- '44-
• Ibid. p. 4, referring to Cassian, Institut, Lib. iii. cap. 8, and S. Method. Sympos, Lib. v cap. 2. See Migne,
Pat, Graec, Tom. xviiL coL 100. See S. Baumer, Geschichte des Breviers^ Freiburg, 1895, pp. 34, 161.
XVlll INTRODUCnON.
economy it varied with daylight. The rule of St Donatus (Cap. 76), almost verbally copying
on this point the Rule of St Benedict (Cap. 41) ordered :
* Ipsa autem vespera sic agatur, ut lumine lucemae non indigeant reficientes, sed luce
adhuc diei omnia consummentur.'^
The number of Night Hours has varied, but we have not found anywhere a larger
number than three, unless it be in the practice of the ' quidam Catholici ' referred to in the
Rule of St. Columbanus where four Night Hours seem to be spoken of (p. xiii.) In the
Apostolic Constitutions one Hour is specified between Vespersand Mattins, namely, Cockcrow.*
In the Benedictine Rule the hour of rising for the 'Officium Divinum Noctumum,' or
* Nocturna Laus,' or * Vigiliae Nocturnae' was the 'octava hora noctis' i.e. 2 a.m., so as to
enable Mattins to be begun at daybreak.*
In the Spanish Rule of St. Fmctuosus, the monks are ordered to observe * Prima, Tertia,
Sexta, Nona, Vespera, Media nox ' and ' Gallicinium,' and it is added ' Has horas canonicas
ab Oriente usque in Occidentem, Catholica, id est, universalis indesinenter celebrat Ecclesia.**
The arrangement of the Night Hours which existed at Bangor seems to have included,
after Vespers, three Services, viz. i. Ad Initium noctis; 2. Ad Noctumum ; 3. Ad Matutinam.
It must have been a difficult arrangement to carry out under any circumstances and in
any place. If practicable in the warm nights in Southern Gaul and Spain it must have been
intolerable in the chilly nights in Ireland. Perhaps, however, it was modified in practice both
there and elsewhere.
It will have been noticed that there is no mehtion in any Celtic Rule, nor in the Bangor
MS. of CompHne. That Service had probably not yet been introduced into Ireland, although
it had long previously obtained a recognised place in the Rule of St. Benedict^
It is only fair to add that Dom Suitbert Baeumer, whose recent death is a great loss to
Liturgiology, stoutly maintains that the service * ad initium noctis ' was Compline. He even traces
the Confession of Compline in the Anthem * Ihjuste egimus' by a flight of fancy in which few
will follow him.* It seems to us a natural and almost a necessary inference from the paragraph
in the Rule of St. Columbanus beginning ' ad initium vero noctis' etc. (p. xiii.) that this service
was one of the * nocturnae vigiliae,' among which it is there plainly enumerated.
The whole scheme of the Celtic Divine Office is an illustration of the great variety
originally existing in the structure and arrangement of the Church's services, of which Cassian
speaks at length, and deprecatingly, in the second chapter of the second book of his De
Coenobiorum Institutis^ and also of the extraordinary devotion, and capacity for devotion in
the Irish nation, to which Walafrid Strabo thus bore evidence in the ninth century : " Quamvis
autem geniculationis morem tota servet ecclesia, tamen praecipue huic operi Scotomm insistit
natio ; quorum multi pluribus, multi paucioribus, sed tamen certis vicibus, et dinumeratis per
* Holst Pt. iii. p. 70.
' Evxa» cV«T6\€iTe opOpov^ Koi rpirrf wpOy xal cirrn, xai ivvarrri^ Kai lairipa^ ica< aKetcTopotpajvta, Lib. viii. Cap. 34,
Ueltzen's Edit. 1853, p. 227.
' J^egu/a S. Benedicti, cap. viii. * Cap. x. Holst. Pt. ii. p. 156.
* Cap. xviii. Holst. Pt. ii. p. 21.
* Geschichte des Breviers^ Freiburg, 1895, P- '^^*
' Holst. Pi. i. p. 1 2.
INTRODUCTION.
XIX
diem vel noctem genuflectentes, non solum pro peccatis deplorandis, sed etiam pro quotidianae
devotionis expletione, studium istud frequentare videntur."^
We have not attempted to reproduce the order of Mattins, or of any other part of the
Divine Office, out of the collection of CoUects, Hymns, Canticles, &c., in the Bangor MS.
In the almost entire absence of rubrics, and in the great diversity of early Gallican
Offices, after which it must have been more or less modelled, such a reconstruction must be
extremely problematical, and in many of its details incapable of proof or disproof.^
§ 3. Distribution of Collects. — a. We group together in this section and present in
tabular form the CoUects which occur in the Bangor MS. Cassian tells us that throughout the
East a CoUect was used at the conclusion of each Psalm, instead of the * Gloria Patri ' which
he found to be the established usage in Gaul on his arrival in that country.* Each Psalm was
foUowed by a CoUect in the Divine Office at Jerusalem in the fourth century.* The early
Latin Psalter printed by Thomasius* has a Collect at the conclusion of each Psalm. There
is not sufficient evidence to prove the usage of Bangor, but it is evident from the second Table
of CoIIects, that Collects were appended to certain Canticles, Hymns, and Psalms, &c., and
therefore, perhaps, to all Psalms, either singly or in groups.
b. Two sets and portions of a third and fourth set of CoIIects for the Day and Night
Hours.
First Set {io\. lyv.)
a. [16, 17] ad secundam. [27]
^. [18] ad tertiam
c. [19] „ sextam
d. [20] „ nonam
e. [21] „ vespertinam
' vespertino sub tempore '
/ [22] ad initium noctis
[28]
[29]
[30]
[31]
Second Sff ((ol i8r.)
ad secundam
' hac hora prima diei *
ad tertiam
sextam
Tkird Set (fol. 22r.) Fourth Set (folL z^v. 35/-.)
>f
99
nonam
nocturaam
g' [23] »
' nocte orantes media '
h. [24-5-6] ad matutinam
' gallonim cantibus '
' polsis tenebris '
' diei lucem tribais '
„ vespertmam
' vespertina oratio '
[32-3] ad initium noctis
' evolutis nunc diei temporibns
noctiuraqae spatiis super-
venientibus '
[37] 21^ noctumam
* hoiam roediae noctis
ad matutinam
*Tu es, domine, iUuminator
caliginnm '
[40-56] orationes communes
firatrum
deest
deest
deest
deest
deest
deest
[122] Ad secundam.
deest.
deest.
[121] Ad horam nonam.
deest.
deest.
[38-;9j
[57] ad nocturnam
' media nocte '
[58-9-60] ad matutinam
«deluce'
' exdta de gravi sonmo '
deest.
[120] Ad matutinam.
[117-119] A second and
shorter set of *ora-
tiones communes fra-
trum.'
Note. — Phrases indicating the time of day or night have been appended in smaller type.
* De Rebus Eccles. cap. xxix. 25. apud Hittorpium, De Divin. Officiis^ Romae, 1691, p. 350, ist col.
' A more venturesome writer has attempted a partial reconstruction in the Church Quarterly RevieWy vol. xxxvii.
Jan. 1894, p. 351, &c. So has B. Zimmerman in the Jrish Eccles. Record for June, 1895, ^^- ^vi. No. 7. p. 635 &c.
* De Institt. CoenobioruMy Romae, 1588, Lib. ii. cap. 8.
* Peregrinatio Sylviae^ § n in I^ Duchesne, Origines du Culte Chr^tien^ Paris, 1889, p. 473. See also P. Batifful,
Histoire du Brhnaire Romain^ Paris, 1893, P* 22.
* Opera Omniay Romae, 1747, Tom. ii. Nearly the same series of i^oCoUects *ad singulos Psalmos' has been
printedby Geo. Cassander, Opera OmnicL^ Paris, 1616, pp. 423-46.
d 2
XX
INTRODUCTION.
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INTRODUCTION. XXI
d. Collectiones post Canttcum. There are eight Collects so entitled [62], [68], [71], [76],
[81], [88], [91], [94]. They are all for use * Post Canticum Moysi * i.e. 'Cantemus Domino
gloriose/ &c. [5]. Six out of the eight are addressed to Christ ; one [94] is addressed to God
the Father ; of one [88] the address is uncertain.
The phrase * devictis tenebris nostris ' in [68] point to 3 a.m. or daybreak as the hour at
which they were in use. There is no special reference to our Lord s resurrection. The
general purport of these CoUects is to ask our Lord as the *Salvator mundi' [62], [68], [71],
[91], to protect His people from the 'vetus inimicus' [91], and from all danger, as once He
defended His chosen people in the Red Sea from Pharaoh and his pursuing hosts. They
contain these four references to Baptism :
(i) Deus, qui cotidie populum tuum jugo Aegyptiae servitutis absolvis, et per
fluenta spiritalis lavacri in terram repromissionis devicto hoste transducis, &c.
[68.]
(2) nos quoque per baptismi gratiam et crucis triumphum &c. [76.]
(3) nos ergo per gratiam baptismi libera, &c. [88.]
(4) Israelem verum quae unda salvat [94.]
These allusions might seem to point to the baptismal associations of Easter Even and
Easter-tide, but it is obvious that they would be suggested by the triumph song of Moses, at
whatever period of the year that Canticle was used.
e. Collectiones post Benedicite. There are seven CoUects provided for use after the
Canticle * Benedicite omnia opera' viz. [63],. [69]^ [72]^ [y7\ [82], [89], [92]. Their language
affords no indication of the time of day, or of the character of the day or season, or of the
nature of the service in which they are intended to be used.
They are probably all addressed to Christ. In the case of the first three and the last this
is self-evident. In [63], [69 J and [92] Christ is addressed as * Salvator mundi.' In [72] He is
named. In the remaining three CoUects [yj^ [82], [82] we infer the fact that He is addressed
from the employment of the concluding formula ' Qui regnas.' The mere fact that a Collect
commences with the word * Deus ' by no means proves that it is addressed to God the Father.
See [71], [72], [73], all of which commence with * Deus,' yet evidently are addressed to Christ,
and all of which end with * Qui regnas.'
f. Collectiones post tres Psalmos. There are seven Collects which fall under this head
[64], [70], [73], [78], [83], [90], [93]. But the tide * Post tres Psalmos' is only prefixed to
the first of them, the remaining six being entitled * Post laudate Dominum de coelis,' which
are the first four words of the first of the three Psalms referred to, viz. Pss. 1 48, 1 49, 1 50.
These are universally associated with Mattins, and such is no doubt their association here.
The words *quousque tenebrae iniquitatis nostrae convertantur in lumine' in [73] suggest
an early morning hour. For the phrase * in hac vigilia sollemnitatis ' in the same Collect
see note to [73.]
All these Collects seem to be addressed to Christ. In the case of the first three and the
last there is no doubt. The phrase 'Salvatoi mundi' occurs in [64], [73], [93]. In the case
^f [7^1 [^3]» [90] ^^ vcii^r the fact from the concluding formula * Qui regnas.*
XXll INTRODUCTION .
g. Collectionrs post Evangeliuiu. There are five Collects under this title, viz. [65], [74],
[79]' [^4]» Ps]- This ' Evangelium ' has evidently no connection with the liturgical Gospel,
nor does it correspond to the Gospel which is read after the twelfth Lesson in the third
Nocturn in the Benedictine Breviary, which is followed by an Oratio, which immediately
precedes Lauds. See note to [65]. The language of these * CoUectiones ' implies an early
morning hour * pro reddita hujus diei luce ' * a vigilia matutina ' [65]. The following phrases
are suggestive of Easter-tide, if not of Easter Day itself, *diem dominicae resurrectionis
nobis soUempniter celebrantibus ' [65] ' dominicum nostrae resurrectionis initium venerantes '
[74] * resurgentem in hoc diluculo Dominum * [79] * diluculo lucis auctore resurgente ', [85]
yet the suggestion is not necessarily true, for in the Greek Church there are eleven Gospels of
the Resurrection, one of which is used every Sunday at Lauds (^OpOpos) when no special
Sunday Gospel is appointed.
The connection of the Bangor Evangelium and its CoUect with Mattins or Lauds is
testified to by the repeated introduction of the word laus, e.g. laudes, gratiasque referamus [65],
debitas laudes et grates unito referamus affectu [74], oblata laudis hostia spiritali [84.]
All these Collects are fashioned rather in the form of * biddings ' to the people than of
prayers addressed to a divine person, but Chf ist rather than God the Father is addressed or
referred to in the last three Collects.
A. Collectiones post Hymnum. There are four CoUects under this title, viz. [66], [75],
[83], [86]. The Hymn referredvto is probably the metrical Hymn of Mattins ; Collects so
placed are rare. Examples maybe seen after the Hymn * Veni Creator* as said by the
priest while vesting for mass, in the Sarum Missal, and after the Hymn 'Aeterne rerum
conditor' in the Mozarabic Breviary (Col. 51.)
The wording of these Collectsis not of a sufficiently marked character to enable us to
attach them with certainty to specified Hymns ; but see note to [66]. They would be
appropriate to such Hymns as the *.Hymnus S. Hilarii de Christo* [2] or the * Hymnus
Apostolorum ' [3] or any other Hymn commemorating the life or work of Christ, and especially
His resurrection. Some phrases seem to connect this * Hymnus ' with the * Canticum Zachariae,*
e.g. : * illutninatio et salus . . . illumina cor nostrum ' [66.] * qui infirmitates visitastV [75]
lux orta est [86].
The first three Collects are addressed to Christ ; the fourth is addressed to God the
Father, but speaks throughout of Chfist.
/. Collectiones de Martyribus. There are^ix' Collects under this title or *Ad Martyres,'
viz- [55]i [61], [67], [87], [97], [124]. These commemorative Collects were probably used at
Mattins, though the language of thejn does not contain allusion to any time of day. The first
five Collects are addressed to Christ, who is besought through the prayers [67] or merits [55]
[87] of the Martyrs. The sixth is a direct address to the martyrs themselves to remember
their suppliants in the sight of the Lord : * mementote nostri in conspectu Domini.' For
comment on these commemorations of martyrs, see § 6.
5 4. Traces of an Eastern origin and connection. In the following details the Bangor
book shows traces of Eastern rather than of Western usage.
INTRODUCTION. XXlll
(a) The repetition of the refrain in * Benedicite omnia opera ' [6] after each verse
in that canticle, ' hymnum dicite, et superexaltate eum in saecula,'
This arrangement is peculiar to the Eastern Church, where, in the Greek
Office, the Song of the Three Children forms the eighth of the nine Odes
appointed for Mattins COpOpos), whereas in Western Breviaries, both secular
and monastic, the refrain is repeated only four times.
(d) The assignment of Collects to the close of each Canticle, and if we may infer
from the title to [64J to the close of each Psalm, or set of Psalms, is a primitive
Eastem feature, of which we find traces in the Peregrmatio Sylviae} the
writings of St Basil,* and the Institutes of Cassian,* and in some of the Office
Books now in use in the Eastern Church, as e.g. the Armenian.
{c) The presence in the Divine Office of the ceremony of the kiss of peace. See
note to [34.]
{d) The use of Psalm Ixxxix. daily at Prime. See note to [98.]
(e) The long Collects provided for use *post Cantica,* especially [9i]-[94] are very
unlike Petrine CoUects, which are usually short and terse. They bear far more
resemblance to some Oriental prayers.
(y*) The festal observance of Saturday as well as Sunday. On this point we must
go a little more into detail.
In Eastem Christendom both the Saturday artd the Sunday,^ l^th the Sabbath and the
Lord's Day, were marked for festal observation.
In the Apostolic Constitutions, Christians are exhorted to meet together in church daily
for worship, ** but especially upon the Sabbath Day and on the Lord's Day, which is the Day
of the Lord's resurrection, to praise God, Who made all thingsby Jesus, and Who sent Him to
us, and delivered Him to suffer, and raised Him from the dead" (i.e. on the first day of the
week.)*
They are enjoined to :
" Keep the Sabbath and the Lord's Day as feasts, because one is a memorial of the
creation, and the other of the resurrection."^
It is ordered :
** Let servants work on five days, but let them rest on the Sabbath and on ihe Lord's
Day, in the Church, with a view to the teaching of piety."*
In the Apostolic Canons it is laid down :
** If any cleric be found fasting on the Lord's Day, or on the Sabbath Day, except
on one Sabbath Day only, (i.e. Easter Even) let him be deposed ; if a laic, let
him be excommunicated."7
* L. Duchesne, Origines du Culte Chrktien^ Paris, 1889, p. 471.
' Epist ccvii. Migne, PatroL Graeca. Tom. xxxii. coL 764,
' Lib. ii. cap. xi. P.L. Tom. xlix. col. 100.
* Lib. ii. cap. 59, § 2. Ultzen's Edit. Suerini et Rostochii, 1853, p. 70.
* Lib. vii. cap. 23, § 2. Ibid, p. 169.
* Lib. viii. cap. 33, § i. Ibid, p. 226. ' Canon 66. Ibid. p. 249.
XXIV INTRODUCTION.
The Council of Laodicea a.d. 364, marked out the Sabbath and the Lord*s Day as days
to be observed festally even in Lent.^
According to the Rule of St. Anthony food was never to be tasted before the ninth hour,
except on Saturday and Sunday.^ Fjurther and corroborative evidence of Eastern practice is
given in Smith and Cheetham*s Dictionary of Christian A,ntiquities, vol. ii. p. 1824. A plain
statement of Eastern practice on this point is made by John Cassian.^
In Western Europe, while the Eastern practice of keepiug Saturday as a Feast prevailed
at Milan,* in Gaul,* and, as we gather from the Bangor Antiphonary,* in Ireland, in the
Roman Church Saturday was observed as a Fast.
Evidence on this point might be multiplied. It will be sufficient to quote the explicit
testimony of St. Augustine, who says : * Hence arose the variety [of custom with regard to
Saturday.] Some, as especially the people of the East, in order to symbolize His [the
Saviours] rest, prefer to relax the fast; others like the Roman Church and some other
Churches of the West, on account of the humiliation of the death of our Lord, prefer to fast.'^
Further and corroborative evidence of Western practice in this matter is given in Smith and
Cheetham's Dictionary of Christian Antiquities, vol. ii. pp. 1824-6.
Now the ranking of Saturday (Sabbatum) with the Feasts of Martyrs in the Bangor
Antiphonary [11.] is an indication that Saturday at Bangor was kept as a Festival, and not as a
Fast, and that Irish practice on this point in the seventh century eoincided with that of the
East and not with that of Rome.
We must guard ourselves against being supposed to suggest that the Church of Ireland
was directly founded by the Eastern Church, as the Church of Southern Gaul has been
believed to have been directly founded by the Church of Asia Minor. The connecting link
between Ireland and the East was Gaul. Whatever Oriental features may be found in the
early Irish Divine Office must have passed into it through a Gallican channel.
In spite of errors of detail, and in spite of a corrupt text, we believe that there is a solid
foundation of fact in the following statement made about the origin of the Cursus Scottormn
i.e. the Irish Divine Office, not the Liturgy, though what is true of one is probably true of
the other. The author of the statement is an eighth century continental Scotic monk.
In linking the Irish services through Gaul with St. Mark, he makes a statement
uncorroborated in any other quarter, both as regards xhegenesis of the * Irish Cursus,* and as
regards the connection of Eastern monastic rule (which would iaclude regulations as to divine
service) with St. Mark.®
* Canons 49 and 51. The latter canon ordered 'Quod^non/oportet in Quadragesima.martyrum natales peragere,
sed sanctorum martynim facere commeraorationes in Sabbatis et Dominicis.' Mansi, Conciliorum Atnplis. CoU.
Florentiae, 1759, Tom. ii. col. 572.
' Canon ii. Holst. Pt. i. p. 4. • Dc Institutis Coenobiarum, Lib. iii. cap. ix.
* See note 7. • Ruie ef St Caesarius of Arles^ Can. xxv. Holst. Pt. ii. p. 56.
* Rubric on Fol. \2V, [ii.J
' Epist, ad Casulamum^ cap. xiii. § 31. P.L. Tom. xxxii. col. 150. The tiext Chapter records the sensible advice
of St. Ambrose to St. Augustine : ' Quando hic sum [i.e. MediolaniJ non jejuno sabbato ; quando Romae sum jejuno
sabbato ; et ad quamcumque Ecclesiam veneritis, ejus morem servate, si pati scandalum non vultis aut facere.' Ibid,
col. 151. See F. Cabrol, Lts Eglises dejkrusalem^ Paris, 1895, p. 139.
^ But see the passage quoted from Cassian in note belo^.
INTRODUCTION. XXV
" Cursus Scotiorum. Unde et alium cursum, qui dicitur praesenti tempore Scottorum,
quae sit opinione jactatur. Sed beatus Marcus Evangelista,^ sicut refert Josephus^et Eusebius'
in quarto libro, totum Aegyptum vel Italiam taliter praedicaverunt sicut unam Ecclesiam ut
omnis Sanctus, vel Gloria in Excelsis Deo, vel Oratione Dominica, et Amen, universi tam viri,
quam foeminae decantarent Tanta fuit sua praedicatio unita. Et postea in Italia Evangelium
ex ore Petri Apostoli edidit.
Beatus Hieronimus affirmat,* ipsum cursum, qui dicitur praesenti tempore Scotorum,
beatus Marcus decantavit, et post ipsum Gregorius Nazianzenus, quem Hieronimus suum
magistrum esse affirmat. Et beatus Basilius, frater ipsius sancti Gregorii, Antonius,^ Paulus,
Macarius, vel lohannes, et Malchus,^ secundum ordinem Patrum decantaverunt
Inde postea beatissimus® Cassianus, qui Linerensi (sic) monasterio beatum Honorium
habuit comparem. Et post ipsum beatus Honoratus primus abba, et S. Caesarius Episcopus
qui fuit in Arelata, et beatus Porcarius'^ abbas, qui in ipso monasterio fuit, ipsum cursum
decantaverunt, qui beatum Lopum [et] beatum Germanum monachos in eorum monasterio
habuerunt. Et ipsi sub normam reguli ipsum cursum ibidem decantaverunt, et postea in
episcopatus cathedra summi honoris perseverandi sanctitatis eorum sunt adepti. Et postea
in Britanniis vel Scotiis praedicaverunt, quae Vita Germani Episcopi Autisiodorensis, et Vita
beati Lupi adfirmant. Qui beatum Patricium® spiritaliter litteras sacras docuerunt atque
innutrierunt, et ipsum Episcopum pro eorum praedicatione Archiepiscopum in Scotiis et
Britanniis posuerunt ; qui vixit annos cliii, et ipsum cursum ibidem decantavit
Et post ipsum beatus Wandilochus^ senex, et beatus Gomogillus,^^ qui habuerunt in eorum
monasterio monachos circiter tria millia. Inde beatus Wandilochus in praedicationis
ministerium a beato Gomogillo missus est, et beatus Columbanus partibus Galliarum ; destinati
sunt Luxogilum^^ monasterium^ et ibidem ipsum cursum decantaverunt Et inde postea
* Cassian tells us about St. Mark : * Nam cum in primordiis fidei pauci quidem sed probatissimi monachorum
nomine censerentur, qui sicut a beatae memoriae Evangelista Marco, qui primus Alexandrinae urbi pontifex praefuit,
normam suscepere vivendi, &c.' {De Institutis Coenobiorum^ Lib. ii. cap. 5.)
' Not identified. Is this Josephus the Egyptian anchoret (^th cent.) some of whose sayings are prescrved by
Cassian in his sixteenth and seventeenth CoUations ?
' Eusebius tells us that St. Mark preached the Gospel m Egypt and founded the Church of Alexandria. {Hist,
Eccles. Lib. ii. cap. 16.) He does not mention Italy.
* It has not been found possible to verify this quotation from St. Jerome.
*-* All Egyptian or Syrian anchorites. See Smith and Wace's Dict, of Christian Biog. for dates and details.
® The epithet * beatissimus * indicates a special regard for Cassian, who is here described as the hnk between
Eastem monasticism, and the earhest monastic systems of Gaul, and, through Gaul, of Great Britain and Ireland.
' This passage seems to favour the chronology wliich places the martyrdom of St Porcarius, abbot of Lerins, and
his companions in the fifth century at the hands of Genseric and the Vandals.
* The Archbishopric of St. Patrick, the extension of his life to 153 years, and his mission from SS. Germanus
and Lupus are unhistorical.
* Wandilochus is stated in the next sentence to have been one of the [twelve] companions of St Columbanus
when he left Bangor for the Continent. He is identical with the Waldolenus, frequently mentioned by Mabillon,
AnnaL Bencd, Paris, 1703. Tom. i. p. 295, a.c. 611, Lib. x. cap. 53. See also pp. 294, 296, 313. Margaret Stokes,
Six Months in the Apennines^ lx)ndon, 1892, pp. 11 2-3.
^ Gomogillus, i.e. St. Comgall.
" This is Luxeuil in Franche-Comt^.
c
XXVI INTRODUCTION,
percrebuit forma sanctitatis eorum per universum orbem terrarum, et multa coenobia ex
eorum doctrina tam virorum quam puellarum sunt congregata.
Et postea inde sumpsit exordium sub beato Columbano, quod ante beatus Marcus
Evangelista decantavit. Et si nos non creditis, inquirite in Vita beati Columbani et beati
Eustacii^ abbatis ; plenius invenietis ; et dicta beati Athleti* abbatis Edbovensis."^
In an Irish gloss in the Book of Hymns the following curious statement is made about
St. Columba : *' Ten canonical Hours he used to celebrate as it is reported, and it is from
John Cassian^s history that he took this."*
We need not lay stress upon the ten Hours, but the statement is interesting as preserving
the Irish tradition about the influence of Cassian upon the ecclesiastical arrangements of the
early Irish Church. Cassian, who had been a monk at Constantinople, came to Marseilles in
410, where he founded two monasteries, and died c. 448.
§ 5. Traces of Ephesine or Hispano-Gallican infltience.
In addition to the above features of Oriental origiil and influence, we note the following
traces of Hispano-Gallican influence, using the term Hispano-Gallican instead of the older
term Ephesine, as more convenient wherewith to designate the Old-Gallican and Mozarabic
Service books, and including under it points which connect the Bangor book with the
ancient services of Gaul and Spain, but which cannt)t be traced further, directly, to Greek or
other Eastern sources.^
{a) The expression * Salvator mundi ' occuris frequently in Bangor Collects, i.e. ten
times in [62], [63], [64], [68], [69], [71], [73], [91], [92], [93]. This phrase is
rarely found in Roman formulae of devotion, and where it does occur it may be
taken as a token of a Gallican importation, e.g. it occurs in the Collect * Dirigere
et sanctificare," &c., in the Roman Office of Prime, and also in the longer
form of the same Collect at Prime in the Ambrosian Breviary (Pars Vernalis, p.
20).® The phrase also occurs twice among the * Antiphonae ad processionem in
Laetania majore' in the Liber Atttiphonarius S. Gregorii Magni, a part full of
* Succeeded St. Columbanus as Abbot of Luxeuil in 610.
' This is Attala, one of the companions of St Columbanus from Ireland and his successor as Abbot of Bobio
[Edbovensis]. He died in 627.
' H. and S. vol. i. p. 138. W. p. 178. It exists in MS. \n Cotton MS. Cleop. E. i. foU. S^-^r. where the
following note is appended ' Ex antiquo manuscripto litteris Lumbardicis scripto cir[c]a annum 720.'
* \V. Stokes, Goidelica^ London, 1872, p. 70.
* The term Hispano-Gallican was invented by the Rev. C. E. Hanlmond in 1878 {Liturgtes Eastern and Western^
Oxford, 1878, p. xvi.) The term * Ephesine ' is much older. It is found in a letter attributed to Pope John VII. and
addressed to Edald, Archbishop of Vienne, c. a.d. 707, in which these words occur * De officiis missarum, de quibus in
htteris vestris requisistis, sciat charitas vestra quia varie apud varias ecclesias fiant. Aliter enim Alexandrina ecclesia,
aliter Hierosolymitana, aliter Ephesina, aliter Romana facit, &C.' (Mansi, Conciliay Tom. ix. col. 760.) This is not the
place to defend that epithet, nor to discuss the rival theories of the Milanese origin of the Old-Gallican Liturgy, held
by Duchesne {Origines du Culte Chretien^ Paris, 1889, p. 83) or of its Roman origin, as held by Father H. Lucas
(Duhlin Review^ July, 1893, p. 564.)
* In the process of transplantation into the Sarum Breviary and through it into the Anghcan Liturgy, this phrase
has been dropped, the person to whom ihe CoIIect is addressed being changed. The change seems to have taken
place at an early date. The history of the Collect is obscure. For a similar dropping out of the words * Salvator
mundi ' in a Collect see the history of the CoUect * Deus, tibi gratias agimus ' &c., on p. xxix.
INTRODUCTION. XXVll
importations from Gallican sources.^ But the title ' Salvator mundi ' is of
frequent occurrence in the devotions of the Old-Gallican Church, e.g. it occurs
thrice in as many different CoUects in the Christmas Day Mass in the Missale
Gothicunty pp. 34, 35. It is found in an Oratio ad Pacem in the Mass in
Dominica i. in xl. in the Mozarabic Missal (col. 302). It survives in some
Tropes in W. T. which are of Gallican origin (pp. 130, 131); and in an
arithem in the office ' De Extrema Unctione' in the Sarum Manual, whence it
has passed into the ' Service for the Visitation of the Sick ' in the Anglican
Book of Common Prayer, * O Saviour of the world, &c.**
{b) The form of Creed presented in [35], though not found verbatim elsewhere,
bears marked traces of affinity to the Creed in the Sacramentarium Gallicanum,
For details see note to [35.]
(r) The use of the word 'Collectio' for ^Collecta,' as the equivalent of *Oratio' in
[54], [62], and frequently, ' Collectio,' is the term in almost exclusive use in the
Old-Gallican Liturgies, but it does not occur in any of the Roman Sacramentaries.
Strange to say, it is frequently found, as well as 'Collecta,' in the * Rituale
Ecclesiae Dunelmensis,*^ but Gallican influence may have been at work there.
. (^ The Eucharistic anthems [i09]-[i 15] show more than strong H ispano-Gallican
influence and affinities. In fact they are Hispano-Gallican anthems. See notes.
{e) The frequent use of the specially Gallican epithet *carus.' See note to [14]
stanza ix. line 8.
(/) The form *Gloria et honor Patri &c.' g^ven in [116] anthem (12), is Mozarabic
and Ambrosian. See note.
[g) The majority of Collects are addressed to the second Person instead of the
first Person in the Blessed Trinity. This addressing of Prayers to Christ is a
marked Mozarabic feature, and is also found to a great extent in the Old-
Gallican Missals. Such Collects in the Mozarabic rite witness to the Church s
long struggle with and final victory over the tenacious Arianism of Spain.*
There was little, if any, Arianism in the Celtic Church of Ireland. The
numerous Collects addressed to Christ in the Bangor MS. can only be
accounted for by their having been borrowed from some Hispano-Gallican
source.
{Ji) The commencement of a considerable number of Collects, &c., with the personal
pronouns * Tu ' and * Te.'
This is mainly a Gallican or Mozarabic feature. Let us first take the
case of Collects commencing with *Tu.' Of ten Collects known to us thus
commencing, exclusive of three in the Bangor book,
One occurs in the Sacramentarium Leonianum. Col. 368.
One „ „ „ Gregorianum. Col. 183.
* P.L. tom. Ixxviii. coL 684.
^ Missalt Gothicuntj &c. passim.
* Surtees Society Publications, voL x. p. 46, &c.
* H. P. Liddon, Bampton Lectures, London, 1869, 4th Edit. p. 389, wherc this subject is fully illustrated in a
note.
e 2
XXVIU ' INTRODUCTION.
One occurs in the Missale Mozarabicum, Col. 698.
Five occur ,, Sacramentarium Gelasianum. Coll. 526 {bts)y 702,
720, 748.
Two ,, ,, ,, Gallicanum, pp. 210, 358.
It must be remembered that the Gelasian Sacramentary is a GalHcan
recension of a Roman Sacramentary, and that it abounds in Gallicanisms.
With regard to Collects commencing with the word ' Te,' of twenty-two
collects known to us thus commencing, exclusive of those in the present volume,
(See Index;)
Eleven occur in the Missale Mozarabicum, CoU. 114, 138, 179, 187, 194,
240 (frequently repeated) 467, 554, 624, 778, 840.
Six ,, „ Sacramentarium Gelasianum, Coll. 593, 631, 642,
744» 747, 749.
Three ,, ,, „ Gallicanum, pp. 288, 357, 361.
Two „ ,. Missale Gallicanum, pp. 160, 168.
On the other hand there is not a single specimen to be found in the Leonian
or Gregorian Sacramentaries. This fact may point with others to a Gallican
origin of the Hymn * Te Deum laudamus.*
(/) There are traces of the Hispano-Gallican * Praefatio ' or * Bidding of the people'
in the shape assumed by some of the Collects, e.g. [70], [121.]
{k) It will have been noticed that in the Bangor MS. the ablative case is sometimes
used instead of the accusative, as in the title of [23] *ad nocturno* &c.
There is a note to the following effect by Dr. Neale quoted with apparent
approval by Daniel :
* Notandum hic et saepius in Officii Mozarabici Hymnis eam linguae
Latinae corruptelam inveniri, ex qua casus ablativus pro accusativo vel nominativo
paullatim in usum venit ; donec in hodierna Hispanorum et Lusitanorum lingua
fixum teneret locum, ut * calle ' * arvore ' * commodo * pro * callis ' * arbor *
'commodus.'^
But this use of the ablative case is not specially Spanish, and cannot be
quoted as a mark of Mozarabic influence. It is found in the Utrecht Psalter (ff.
86z/., 88r.), believed to have been written in the north of Gaul ; in the Vatican
MS. of the Gelasian Sacramentary, likewise written in Gaul (MS. ReginaeSuec.
316 cited as V, and edited by H. A. Wilson, Oxford, 1894, where see p.
xxxi.) ; in the Verona MS. of the Sacramentarium Leonianum, written in Italy ;
and it is probably a feature common to all European Latin MSS. of the
seventh century and onwards. How much earlier it began to make its
appearance this is not the place to enquire. There are no Western liturgical
MSS. written earlier than the seventh century.
(/) We would call attention to the formula * Qui regnas,' which occurs so frequently
at the close of Collects in the Bangor Antiphonary, e.g. in [17], [18], &c.
' Dan. Tom. iv. p. 26.
IXTRODUCTION. XXIX
This may be accepted as a mark of the GalHcan origin of a CoUect, and as
a proof that it is, or at least was originally, addressed to Christ. It is an
abbreviation of a termination which in one of its fullest forms stood thus :
' Salvator mundi, qui cum Patre et Spiritu Sancto vivis, dominaris, et regnas,
Deus in saecula saeculorum.'^ It is found in various abbreviated forms, and is
frequently indicated in Gallican MSS. by the single word 'Salvator,'^ or even
by its first syllable * Sal.'^ In Celtic MSS. this termination is generally indicated
by the two words * Qui regnas.' In the Book of Deer we find the following
Collect, evidently of Gallican origin, and in its full and original form : * Deus,
tibi gratias agimus, per quem mysteria sancta celebravimus, et a te sanctitatis
dona deposcimus, miserere nobis, Domine, Salvator mundi, Qui regnas in saecula
saeculorum. Amen.'* This Collect occurs again in the Book of Dimma,^ and
in the Stowe Missal,® with the Gallican phrase *Salvator mundi ' left out, and its
address to Christ so far obscured. It occurs again in the Book of Mulling^
in a yet more Petrine shape, with its original address to Christ forgotten, and the
'Qui regnas,' &c. changed into *^Per Dominum nostrum,' &c. It is remarkable
that it had already assumed its Petrine shape in the two places where it occurs
in the Missale Gothicum^ an Old-Gallican Missal where Roman inf?uence has
made some strong marks.
Other examples of Celtic Collects addressed to Christ, and ending with the fbrmula * Qui
regnas,' &c., may be seen m the Stowe MissaL®
§ 6. Commemorations of Martyrs. There are a considerable number of commemorations
of Martyrs in the Bangor Antiphonary, viz. in [ii], [52], [55"!, [61], [67], [87]^ [97], [loi],
[102], [103], [104], [124]. There is no commemoration of any other class of Saints, such as
Confessors or Virgins. This conspicuous regard for martyrs in an early Irish liturgical
document is curious, because the Irish Church before a.d. 700 had escaped the persecutions of
heathendom, and had not produced martyrs. Martyrs, as such, are not invoked in the
Litany or Diptychs of the Stowe Missal. On the other hand, in the Hibernensis one whole
book (Liber xlix.) consisting of fifteen chapters, is entitled * De Martyribus,* and is exclusively
devoted to that subject^ and in another Canon, attributed to St Patrick (Liber xxix. cap. 7) a
special penalty is attached to theft from a church where the remains of martyrs and saints
are sleeping. Mr. T. Olden has referred to such Canons to prove the non-Irish and
continental origin of much of the Hibemensis.^^
But the frequent and pointed commemoration of martyrs in the Bangor MS. seems. like
so many other peculiar features of the ancient Irish Office, to have been derived from Gaul
' From a * CoUectio post Prophetiam ' in the Missale Gothicumy p. 34. See Bangor Antiphoner. [62.]
* MissaU Gothicumy pp. 88 (bis) iio, &c * Ibid. p. 94. * W. p. 165.
* W. p. 171. • W. p. 225. ' W. p. 173.
* Missa cxxvi. p. 144 ; Ixxx. p. 150. In the latter case it immediately precedes the Roman canon under the title
of * Missa Cotidiana Romensis,' the text of which, though lost here, may be supplied from the Missale VesontionensCy
p. 206.
' W. pp. 207, 221 (where there is confusion between the Fiist and Secimd Persons in the Trinity) 232.
*® Church of Ireland^ London, 1892, p. 154.
XXX INTRODUCTION.
or from the East through Gaul, and to have been somewhat blindly adopted from a ?and of
martyrs into the services of a church where martyrdom was either unknown up to the time in
question, or of rare occurrence.
In the Divine Office of the East Syrian Church there is a Martyrs' Anthem in the daily
evening and morning services. This anthem Is of great length, beauty, and variety. St.
George and St. Cyriacus with or without h1s mofher Julitta are among the saints most
frequently commemorated by name.^ In Armeriia martyrs were specially commemorated on
Saturday: *Oportet vespere diei Sabbafi agere Martyrum officium.'^
In early Gallican and Spanish monastic Rules there were spedial directions for the Feasts
of Martyrs, e.g. * In Martyrum Festivitatibus tres aut quatuor missae fiant. Primam missam
de Evangelio legite, reliquas de passioriibus Martyrum.^ In Dominicis vero diebus vel
Festivitatibus Martyrum, solemriitatis causa, singulae superaddantur Missae.**
The following Eastern Canon js of special interest, partly because it associates the
commemoration of martyrs with Saturdays and Sundays in Lent, partly because it is
incorporated in the following way in the Irish Collection of Canons known as the Hibernensis.
* Sinodus Laudacensis [dicit] : Non oportet *in Quadragesima natalitia Martyrum cele-
brari, sed eorum sancta commemoratio in diebus Sabbatorum et Dominicorum convenit.*^
It is, however, just possiblethat * Martyr * in the Bangor Bobk is eqiiivalent to 'Confessor.'
There is early Gallican authofity for applying the former fitle to the latter.
The epitaph on the tomb of St. Marfin descfibed that saint as :
^* Confessor meritis, martyr cruce, apostolus actu."^
In fhe opening Prefatio of the * Missa S. Marfirii Episcopi^in fhe Sacramentarium
Gallicanum it is said of that saint : " Hic vir, quem adnumerandum Apostolis, Martyribus
adgregandum proxima ita in rem tempora protulerunt. Dubium enim non est ut sit martyr
in caelo qui fuit Confessor in saeculo ; cum sciamus non Martinum martyrio, sed martyrium
defuisse Martino^*^
Sulpicius Severu^, wfiting to the deacon Aurelius on the deafh of St. Martin said : ** Nam
licet ei ratio tempofis non potuefit praestare martyrium, glofia tamen Martyris non carebit,
qiiia voto atque virtutejet potuit esse martyr et voluit."®
And again :
* Sed quamquam 'ista [i.e. suppliciia] non tulerit, implevit tamen etiam sine cruore
martyfium.*®
* A. J. Maclean, East Syrian Ddily OfficeSy London, 1894, pp.^xivw xvi..ic9, 181, &c.
) ' Synod of Tovin. Can. 17. a.d. 719. Ijohanoes Ozniensis, Ofera omniaiVenicey 1834, pp. 64-5.
' Regula S, Aureliani ad Monachos^ Holst. Pt ii. p. 68. Ad Virgines, Holst. Pt. iii. p. 44.
* Regula S. Isidoriy cap. vii. Holst. Pt. iiL p. 1124.
* Hihernensis^ Lib. xlix. cap. 7. The reference isto the fifty-first Canon of the Council of Laodicea. Mansi,
ConciL Tom. ii. col. 571.
* E. Le Blant, Nouveau Recueil des .Inscriptions Xlhritiennes de ia Gaule > antMeures au viii' siicle, Paris, 1892,
p. 457. The editor is indebted to Mons. Le Blant for the four following liturgical and patristic quotations.
' Page 304. Muratori, Liturgia Rom, Vetus, Venctiis, mdccxlviii. Tom. ii. col. 891.
® Sulpicius Severus, Epistola ad Aurelium Diaconum, P.L. Tom. xx. col. 179.
* Ibid, col. 180.
INTRODUCTION. XXXI
St. Maximus of Turin says :
" Martyr Latine testis dicitur, ac quotiescunque bonis actibus mandatum Christi facimus,
toties Christo testimonium perhibemus. Unde et crux Domini non illa tantum dicitur quae
passionis tempore ligni affixione construitur, sed et illa quae totius vitae curriculo cunctarum
disciplinarum virtutibus cooptatur."^
This Gallican view of what constitutes a martyr seems to have been reproduced in
Ireland. St. Patrick is included among the martyrs in the Book of Obits of Christ Churchy
Dublin^ * unde etiam animo et summa intentione persecutiones sustinendo martyr effectus.*
His claim to the title is thus explained and justified in the septimavita published by Colgan :
'* Nec incongrue martyrem dixeris, qui crucem Christi in corde ac corpore continuo gestavit,
qui continuo cum Magis, cum Regibus ac Principibus idolatris, et cum daemonibus
conflictando, corpus suum mille mortis generibus obiecit, ac ad ea subeunda cor semper habuit
paratum ; et sic viventem Domino semper se exhibuit hostiam."^
We have felt it due to our readers to place thfs possible interpretation of the term
*martyr' before them. Nevertheless, the language ih which martyrs and martyrdom are
described in some of the Bangor Collects, e.g. ih [67], [101], is too graphic and realistic to
admit of this interpretation being accepted, ih our opinion, as the true one.
§ 7. Version of Holy Scripture employed. Scriptural passages of varying length occur
chiefly in the form of Canticles or Anthems. They are taken from^ the following nine books
of Holy Scripture : Exodus, Deuteronomy^ Psalms, Daniel, St. Matthew,. St. Loike, St. John,
Acts, Revelation. Two passages, viz.,, the first anthem in [34], and the fifteenth anthem in
[99], also occur in the Book of Juditk But in Judith,. as in the Bangor Antiphonary, they are
quotations from the Books of Psalms and Exodus respectively. Judith, therefore, is not
entitled to a place in the above list.
These scriptural extracts exhibit a mixed text, partly Vulgate, partly Old-Latin,. with the
intermixture of readings apparently not found elsewhere,
The following tables will illustrate this statemenL
ExoDUS XV. r-19 [sjfol. jr. p. 81
The variations of reading between B and V tbroughout this passage are so mimerous that
the best way to exhibit them will be by printing the two texts throughout in parallel columns,
italicizing the variations in B. The third column contains authorities for the B text, and Old-
Latin variations therefrom, as given by P. Sabatier,. Bibliorum Sacrorum Latinae Versiones
Antiquae seu Vetus Italica, Parisiis, 1751. Where no variation of text is marked it may be
concluded that the text of the Old-Latin authorities quoted agrees with B.
The following are the authorities made use of by Sabatier in those portions of the Old
Testament text with which we have to deal. A meagre account of them is given in his
Praefatio, capp. Ixxiv-lxxix. We refer to them by the aid of Arabic and Roman numerals.
I. The Versio antiqua of Sabatier, a conflated text from MS. and printed sources selected by
him for the purpose of its construction ; 2. Codex Colbertinus (used as the main text in the
' Maximus Taurinensis, Homilia^ Ixxxii. De Sanctis martyribus, P.L. Tom. Ivii. coll. 429-30.
* Dublin, 1844, P- 97- ' Trias Thaumaturga^ Lovanii, 1647, p. 168.
XXXll
INTRODUCTION.
Gospels); 3. Corbeiensis ; 4. olim Reginae Sueciae nunc Vaticanus ; 5. Remensis ; 6.
S. Michaelis super Mosam, Vulgo St. Mihiel ; 7. Psalterium Romanum a Thomasio editum,
Opera Omniay Romae, 1747, Tom. ii. p. 303 ; 8. Mozarabicum ; 9. Corbeiense ; 10. Sorbonicum
i. ; II. Sorbonicum ii. ; 12. S. Salabergae ; 13. S. Germani ; 14. Missale Romanum ; 15.
Missale Mozarabicum ; 16. Breviarium Mozarabicum ; i. Augustinus; ii. Ambrosius; iii.
Hieronymus; iv. Vigilius Tapsensis ; v. Gaudentius Brixianus^ vi. Lucifer Calaritanus ;
vii. Arnobius; viii. Hilarius; ix. Prosper- x. Cyprianus.
Verse. B.
1 Cantemus Domino, gVoriose
enim honorificatus^ est,
equum et ascensorem^
projecU^ in mare.
2 Adiutor et protector fuit^ mihi^^
in salutem ; hic^ Deus meus
et honorificabcfi^ eum, Deus
patris mei, et exaltabo eum.
3 Dominus conterens hella^ Dotni'
nus nomen est illi^
4 Currus Pharaonis"* et exercitum*»
ejus projecit in mare, electos
ascensores^y ternos^ statore^^
demersit^ in rubrum^ mare,^
Verse.
V.
5 Pelagc^ cooperuif^ eos, devene-
runt^ in profundum tamquam
lapis.
Dextera tua,* Domine, glorifi-
cata est in virtute^ dextera
manus tua, Domine, xonfrin-
ge^ inimicos.
Et/^f* multitudinem^ majestaiis^
tuae contrivisti^ adversarios,
misisti iram tuam, et comedit^
eos tamquam stipulam.
Et /^r* spiritum^ iracundia^
tuae divisa est aqua ; gelare-
runt tamquam murus aquae^
gelaveruni^ fluctus in medio
mari.^
Dixit inimicus : Persequen^ com-
prehendam, partibor spolia,
replebo animam meam inter-
ficiam gladio meo^ domina-
bitur manus mea.
8
Cantemus Domino, ^oriose
enim magnificatus est, equum
et ascensorem dejecit in
mare.
Fortitudo mea et laus mea
Dominus, et factus est mihi
in salutem, iste Deus meus
et glorificabo eum, Deus
patris mei et exaltabo eum.
Dominus quasi vir pugnator;
omhipotens nomen ejus.
Currus Pharaonis et exercitum
ejus projecit in mare; electi
principes ejus submersi sunt
in mari rubro.
Abyssi operuerunt eos, descen-
derunt in prctfundum quasi
lapis.
Dextera tua, Domine, miagni fi-
cata est in fortitudine, dex-
tera tua, Domine, percussit
inimicum.
Et in multitudine gloriae tuae
deposuisti adversarios tuos,
misisti iram tuam quae
devoravit eos sicut stipulam.
Et in spiritu furoris tui congre-
gatae sunt aquae ; stetit unda
fluens, congregatae sunt
cbyssi in medio mari.
Dixit inimicus : Persequar et
comprehendam, dividam
spolia ; implebitur anima
mea, evaginabo -gladium
meum, interficiet eos inanus
mea.
Old-Latin authorities for
Veree. and variations from B text as
given by Sabatier.
1 * glorrficatus 6 ; magnificatus
I. i. iii.
^ equitem i.
^ dejeeit i, 6.
2 * factus est i. ii.
^ mihi fuit 3, i6add Dominus t6.
*" iste I ^/V-eum 5, 7, 10, 14.
* glorificabo I.
* pugnas I.
^ ei 3, 5, 7.
* Earaonis i, 3. 5, 7.
^ fortitudinem iii.
^ ascensor est 12.
^-^ sternutantes (for temos
statores) 10 stemit (for
ternos) 16 stratores 16, i.
* projecit iii.
^-^rubro mari i, 10, 12 rub-
mm i.
* pelagus 7, 10, II, pelagusque
16.
^ opemit II, 16.
« mersemnt 3, 11, dimersi sunt
16.
■ tuae 6.
^ confregit i, 3, S, 6, 7, 16.
7 *-* prae multitudine 16.
** gloriae i, 11.
*^ contribulasti i, conteruisti 10,
12, 16, cojiterruisti 11, con-
tenuisti 3.
^ comedisti 3.
.8 *-* spiritu II, ii.
'* irae i, 3, 13, i. iv.
^ omit 12.
^ mare 4, maris 7, 10.
♦9 * persequar et 11.
*^ add et before dominabilur 16.
INTRODUCTION.
XXXUl
Veise.
B.
Verse.
V.
Old-Latin authorities for,
Verse. and variations from B text as
given by Sabatier.
10
II
MisisH spiritum tuum^^ et^
cooperuit^ eos mire** ; mer-
serunt^ tamquam plumbum m
aqua^ validissima^.
Quis similis tihivn diisy Domine ?
quis similis tibi^ gloriosus in
sanctis^ mirabilis^ in majesta-
tibus^ (sLCiens prodigia^?
lO
II
Flavit spiritus tuus, et operuit
eos mare ; submersi sunt quasi
plumbum in aquis vehementi-
bus.
Quis similis tui in fortibus,
Domine? quis similis tui,
magnificus in sanctitate, terri-
bilis atque laudabilis, faciens
mirabilia ?
lO
II
■ meum 7, 1 3.
** omit 16.
^ operuit 11.
^ omit 1 6.
• descenderunt i,3,i. ii; mersisti
4; mersi sunt 12; dimersi
sunt 16 ; demersi sunt iii ;
miserunt 11.
''-'aquam validissimam i, 3,
13-
»omit 3, 5, 7, 12.
*> omit 13.
^ magnalia 16.
12 Extendisti dfxteram tuam^ et*
devoravit** eos terra.
12 Extendisti manum tuam,
devoravit eos terra.
et
12
* omit 3, i.
*» transvoravit L
13 Gubemasti^ justitiam tuampo-
pulo tuo hunc quem liberasti ;
exhortatus es in virtute tua,
in rejri^erio sancto tuo,^
13
Dux fuisti in misericordia tua
populo quem redemisti ; et
portasti eum in fortitudine
tua, ad habitaculum sanctum
tuum.
13 *-» Gubemasti in justitia tua
populum tuum hunc quem
redemisti ; exhortatus es in
virtute tua in requie sancla
tua I, 6 (omitting in justitia
tua), 13.
Gubemasti justitia tua popu-
lum hunc quem liberasti ;
exhortatus es in virtute tua
et in refectione sancta tua
3 (with justitiam tuam for
justitia tua and est for es),
5, 7, 10, 12 (justitiam
tuam).
Gubernasti justitia tua popu-
lum quem liberasti, conso-
latus es virtute tua, in re-
fectione sancta tua 16.
1 4 Audierunt gentes^ et iratac^ sunt ;
dolores comfrehenderun^ in-
habitantes^ Philisthim**.
14 Ascendemnt populi et irati sunt,
dolores obtinuemnt habita-
tores Philisthim.
14 * irati 12.
** apprehendemnt 11, 16.
^ habitantes 1,13, habitatores i.
^ Filistim 14.
15
16
Tmhc /estinaverunt duces Edom,
et principes Mohabitaruw^ ;
apprehendit eos^ timor^ ; ta-
buerunt^ omnes inhabitantes^
Chanaan.
Decidat^ super eos timor et
tremor magnitudinis^ brachii
tui ; fiant tamquam lapis^
donec transeat^ populus tuus,
Domine, usque dunfi iranseat^
populus tuuSjDomine,' hunc^
(luem liberasti}
15
16
Tunc conturbati sunt principes
Edom, robustos Moab ob-
tinuit tremor, obriguemnt om-
nes habitatores Chanaan.
Irmat super eos formido et
pavor in magnitudine brachii
tui ; fiant immobiles quasi
lapis, donec pertranseat popu-
lus tuus Domine donec per-
transeat populus tuus iste,
quem possedisti.
15 ■ Mohabitum 16.
^ illos I, 13, 16.
^ tremor 4, 5, 7, 10, i.
^ fluxemnt i, 13, 16; deflux-
emnt 3, 11.
* habitantes 13.
16 ■ cecidit i ; incumbat i.
^ niagnitudine i ; a magnitudine
16.
* lapides 13, i.
^ pertranseat i.
* donec for usque dum i.
^pertranseat 3, 5, 10, 12, 16.
« omit 3, 5, 7, 10, 12, L
^ hic 3, 5, 7, 10, 12, 13 i ; iste 16.
' adquisisti i, 7, 13, i. vL
/
XXXIV
INTRODUCTION.
Verse. B.
1 7 Induce^plantan^ eos<^ in montenfi
hereditatis tuae, in pratparata^
habitatione tua^ quavi^ prae-
parastiy Domine, sancti-
moniunfi tuum,^ Domine,*
<\\yod^ praeparaverunt^ nianus
tuae."
i8 Domine,* tu^ regnas^ in aeter-
num, et in saeculum scucuU^^
et adhuc^
19 Quoniam^ intravit^ equitatus
Pharaonis cum curribus^ et
ascensoribus in mare ; et in-
duxit^ Dominu^ super eos^
aquas' maris ; filii autem
Israel abierunV^ per siccum^
pei^ medium mar^.
Verse. V.
17 Introduces eos, et plantabis in
monte hereditaiis tuae, fir-
missimo habitaculo tuo quod
operatus es, Domine, sanc-
tuarium tuum, Domine, quod
firmaverunt manus tuae.
18 Dominus regnabit in aeternum
et ultra.
1 9 Ingressus est enim eques Pharao
cum curribus et equitibus
ejus in mare : et reduxit super
eos Dominus aquas maris ;
filii autem Israel ambula-
verunt per siccum in medio
ejus.
Old-Lalm authorities for,
Verse. and variations from B text as
given by Sabatier.
17 * inducens i, 3, 13, ii; induc 5,
(prima tnanu^ induces secunda
manu) 7, 12.
'» plantato i, 3, 13, ii ; planta 5 ;
plantas 12; et planta 7, 11,
16.
*^ eum 16.
** monte 4, 1 1.
^-® praeparatam habitationem
tuam I, 3, 13, i; praeparato
habitaculo tuo 5, 7, ir, 12;
praeparatum habitaculum
tuum ii.
''quods, 7, II, 12.
•^add tibi 16: sanctificationem
i; sanctuarium ii, 16.
^ omit I, 3, 13.
* omit 16.
^ quam i, 13.
' paraverunt i, 13; praeparavit
12.
°* tua 12.
18 ■-■ Dominus regnans in aeter-
num et super saeculum et
adhuc II.
Mui I, 3. 5» 7,8, 12, 13.
' pugnas 6.
^ omit I, 3, s, 7, 10.
19 »quia I, 5, 7, 10, 12, 13, 16.
*» introiit i, 3 ; introivit 5, 7, 10,
II, 12, i6 : introibit 13.
«quadrigis 3, 5, 7, lo, 12, 16.
^ adduxit I, 13, i.
®-* super eos Dominus i, 5, 7,
10, 12, 16, i.
^ aquam 3.
^ transierunt i ; ambulaverunt
3, 5, 7, 10, II, 12, 16, i.
^ aridam ir.
*-* in medio mari i, 3, 11, 13.
N.B. — Part of verse 19 occurs again in [99] anthem 19, fol. 322;. p. 30.
Deut. xxxii. 1-43.
[1] fol. ir. p. I.
This song of Moses is unfortunately mutilated, but enough (more than half) has been
preserved to enable us to draw a fair inference as to the whole. It presents in the main a
Vulgate text, yielding, however, the following fifteen textual variations, some of which appear
to be unique.
Verse.
B.
2
m
II
deest
13
ei
»t
oleum
V.
ut
et
ut
oleumque
Old-Latin authorities for, and variations
from B text as given by Sabatier.
et oleum i, 3, 5, 7, 10, 12, 16, vii.
INTRODUCTION.
XXXV
Verse.
B.
V.
15
ditst
{
dereliquit Deum
factorem suum
21
deest
<
in eo qui non erat
Deus et irritaverunt
22
devorabit
devorabitque
24
a
deest
3^
Deus
dii
1»
insensati
judices
32
r propago eorum ex
\ gomorrha
{
de suburbanis
gomorrhae
35
detst
et
37
ubinam
ubi
41
et
deest
43
in saecula saeculorum
deest
Old-Latin authorities for, and variations
from B text as given by Sabatier.
devorabit iii ; comedet 3, 5, 7, 12, 16; et
consumet 3 ; manducabit 4.
I» 5> 7> io> II» 12, 16; insipientes iv.
I, 4, 5, 10, 16, iii. iv.
PSALMS.
Forty-one passages are quoted from the Book of Psalms. No passage consists of more
than one verse except the first and thirteenth passages which comprise two verses each. In
thirty of these passages B and V agree, in eleven there is a difference ; so that the B text
in the Psalms must be described as mainly but not exclusively Vulgate.
In this list a cross (x) signifies identity of text.
Old-Latin authorities for B
Ps. No. B. V. text as given by Sabatier.
V.
2> 3
[116.5]
X
X
»
4
[116.6]
et
deest.
>»
II
[47]
X
X
X.H.
16
[99-13]
X
X
XI.
8
[44]
X
X
xvL
8
[43] ["9]
X
X
xxii.
4
[109]
X
X
xxvii.
I
[53]
X
X
xxvii.
9
[41]
saeculum
aetemum
xxviii.
II
. [45]
X
X
XXX.
2
[117]
X
X
xxxiii.
9
[iio"
quam
quoniam
xxxvii.
22, 23
["7]
X
X
xL
3
[42] [,18]
X
X
xliiL
26
[51*]
X
X
xlv.
8
[53I
X
X
L
3
[56]
X
X
Ixix.
2
[40*] [117]
X
X
Ixxviii.
8
[40]
X
X
Ixxxvii.
4
[116.7]
X
X
X
X
Ixxxix.
I
[98] [105]
X
X
M
^3
[105]
misericordiam tuam
misericordia tua
»9
14
['07]
X
X
^ 3» >•
1, l> 8.
/-'
XXXVl
INTRODUCTION.
Ps.
No.
B.
V.
Old-l^tin authorities for B
text as given by Sabatier.
Ixxxix.
i6
fio6]
X
X
)>
17
[ic8]
X
X
cv.
6
[34]
X
X
cvi.
6
[51]
X
X
cxi.
9
[50]
X
X
cxvii.
25
[48]
X
X
cxviii.
103
^"3]
X
X
>»
165
[34]
X
X
1»
171
[111]
In labiis meis meditabor
hymnum cum docueris
Eructabunt labia mea
hymnum cum docueris
me
ego iustitias respon-
me justificationes tuas.
debo.
cxx.
7
[42]
X
X
))
»
[118]
custodet
custodit
»
8
[42] [118]
X
X
cxxii.
3
[116.4]
nobis.
nostri.
cxxiii.
8
[51*]
X
X
cxxxi.
9
[41*]
9
1
nduentur iustitia.
induantur iustitiam
»
deest.
exultent
cxxxvii.
8
[46]
X
X
cxliv.
2
[116.1]
cotidie
per singulos dies
»>
benedicimus
benedicam
»
laudamus
laudabo
>
aeternum
saeculum
cxlviii.
I
ico]
{
De caelis Dominum
laudate
r I/iudate Dominum
\ de caelis.
cl.
3
ico]
X
X
1.7
• • .
justitia 3 1. vii. IX
3» 7, 8 ix.
Daniel iii. 26, 57-88.
The Old-Latin text is mainly followed in the case of the Book of Daniel, and the Old-
Latin order of verses is followed where it differs from the order in the Vulgate.
[116.3] fol. i^T^"^. p. 31.
Chapter. B. V.
111.
in.
I»
ui.
26
57
)>
57
58
60
61
63
64
A.uthorities for B text as given by
Sabatier.
[99.16.18] fol. 32r.z/. p. 30.
Dei Dominum Domini Domino
hymnum dicite. laudate
I, 4, 16.
[6.] fol. 8z/. p. 8.
Vide supra. * Dominum * for * Domino,' and * hymnum dicite ' for * laudate * are retained through
out this Canticle.
Domini deest
super caelos quae super caelos sunt
potentias virtutes
Domini deest
deest omnis 4, 10.
XXXVlli
INTRODUCTION.
St. Luke.
11.
14
B.
in excelsis
St. Luke ii. 14.
[116] Fol. 33r. p. 31
V.
in altissimis
Authorities for the B text as
given by Wordsworth and \Vhite
(with additional references to
KK = Camb. Univ. Lib. MS.
KK 124.)
D^S* GhORgaf a//r^B aur.
Jren^ secundum usum liturgi-
cum.
St. John.
vi. 59
B.
uiuus.
ex eo
St. John*s Gospel vi. 59.
[ii4]Fol. 33^ p. 31.
V.
deesf.
hunc panem
Acts vii. 59.
[46] Fol. 2ir. p. 23.
As this forms part of a short collect, it may perhaps be regarded as an adaptation rather
than a quotation.
Acts. B. V. Old-I^tin authority for B text
as given by Sabatier.
vii. 59 Deus uirtutum deest
in deest
>i >>
Apocalypse vii. 14.
[102] Fol. ^2v. p. 30.
The single verse quoted from the Apocalypse exhibits two variations from the Vulgate
text.
Apoc.
B.
V.
Old-lAtin authority for B text
as given by Sabatier.
vii. 14
Magna tribulatione
tribulatione magna
X.
» >>
candidas eas fecerunt
dealbaverunt eas
X.
The lists above contain many instances in which the reading of the Bangor text is different
from the reading of the Textus receptus of the Vulgate. Some of these variations are of very
slight importance, and may be even merely variations of orthography. For most of them
some other MS. authority, especially that of British MSS. is forthcoming.
It may be said that the type of text in the Bangor Antiphonary is that which is
common to the Irish and North British group of MSS. and in almost every case, at least as
far as the New Testament is concerned, can be paralleled from MSS. of that group. This
group is marked by a conservation of Old-Latin readings in a text which is largely or mainly
Vulgate.
INTRODUCTION. XXXIX
In estimating the weight to be attached to the presence of Old-Latin readings as against
Vulgate readings in liturgical MSS. it should not be forgotten that the Old-Latin has up to
the present day succeeded in partially retaining its position in the Missale and Breviarium
Romanmn^ and, rnainly through them, in the Graduale and Antiphonarium Romanum as well.
Old-Latin readings survive there in the Pater noster, Gloria in Excelsis, and elsewhere.
T\iQ Psallerium Romanum o{ St. Jerome has been retained in *Venite exultemus Domino,'
and in general in the special Office Books of the Vatican basilica, where the Clementine
recension of the Vulgate text has never been introduced.
§ 8. In conclusion the Editor wishes to reiterate his thanks to those to whom indebtedness
wasexpressed at the end of the introduction to Part I. adding to that list the names of the Rev.
H. J. White, M.A.; Rev. J. H. Bernard, D.D. ; Rev. Benedict Zimmerman, O.C.D.; Mr. W. M.
Lindsay ; Mr. J. Lupton ; and the Rev. T. A. 0'ReiIIy, O.S.F. Librarian of the Franciscan
Convent, Merchants* Quay, Dublin, for enabling him, at some inconvenience to the authorities,
to see the copy of the Irish Liber Hymnorum belonging to that convent.
CORRIGENDA.
91
Part I.
Page ix, line 6, transpose and to after 517.
X, „ 22, y2?r Camanus read C[ol]manus.
xii, note i, for Royal MS. 2 A. xx. read Harl. MS. 2965
XX, line 20, omit (See p. xx.)
., XXX, 2nd col., line 5, for cantate read cantemus.
Fol. ir., line 12, for redddes read reddes.
9r., „ I, ontit ^cite.
i^r.j col. I, line 23, for insignsi read insignis.
27r., line 9, for iter read ita et
362/., col. 2, line 9, ^r camanus r^t?^ c[ol]manus
»
>»
>«
»
Part II.
Page X, note i, line 4, after sixth fl^-t/ or seventh.
28 in [96], line 3, for cerbero read cerebro.
35, col. I, line 17, aftcr Reg. add 2.
» 53> » 2, „ 20, omit M.
70, „ I, „ 17, omit M*.
79 in note, „ 6, for iuuentium read uiuentium.
»
>>
»
>»
i:'
AMENDED TEXT
OF
THE ANTIPHONARY OF BANGOR
ANTIPHONARIUM BENCHORENSE.
[Fol. ir.] In nomine Dei summi.*
[i.] Canticum Moysl
I. Audite, coeli, quae loquor; audiat terra
verba oris mei. 2. Concrescat ut [MS. in]
pluvia doctrina mea, fluat [ut] ros eloquium
meum, quasi imber [super] herbam, et quasi
stillae super oj[amina.] 3. Quia nomen
Domini invocabo, d[ate magni]ficentiam Deo
nostro. 4. Dei peifecta [sunt opera, et
omnes viae] ejus judicia.
Audite.
Deus fidelis, et absque ulla iniq[uitate,
justus et] rectus. 5. Peccaverunt ei, [et non
filii ejus in sor]dibus,
Audite.
' As the ' textus codicis,' accompanied ihroughout by a
facsimile, has been printed in Part l., it has not been
thought generally necessary to call attention to the varia-
tions, textual, orthographical, &c., which have been intro-
duced into this *textus emendatus,' in Part II. The
more important cases of departure from the MS. text
have, however, been called attention to in the text or in
the notes.
Words, or parts of words, within square brackets are
not in the MS. in its present condition, and have beeD
supplied from sources named in the notes.
Numbers have also been added to verses and
5tanzas for the convenience of reference.
Generati[o prava atque perversa.] 6. Haec-
cine reddis D[omino, popule stulte et] insi-
piens ? numquid [non ipse est pater tuus]
qui possedit te, et fec[it, et creavit te ?
Audite.]
7, Memento dier[um antiquorum, cogita
genera]tio[n]es singula[s ; interroga patrem
tuum, et annun]ti[abit] tibi ; [majores tuos, et
dicent tibi.
Audite.
8. Quando dividebat Altissimus gentes,
quando separabat filios Adam, constituit
terminos populorum juxta numerum filiorum
Israel. 9. Pars autem Domini populus ejus,
Jacob funiculus hereditatis ejus.
Audite.
10. Invenit euin in terra deserta, in loco
horroris, et vasta: solitudinis ; circumduxit
eum, et docuit, et custodivit quasi pupillam
oculi sui.
Audite.]
[Fol. iv.] II. Sicut aquila provocans ad volan-
dum pullos suos, [et] super eos vohtans
expandit alas suas, et as[su]mpsit eum, atque
portavit in humeris suis.
Audite.
1 2. [Dominus] solus dux ejus fuit, et non
B
CANTICUM MOYSI.
erat cum eo deus [alienus.] 13. Constituit
eum super excelsam terram, [ut comejderet
fructus agrorum, et sugeret [mel de petr]a,
oleum[que] de saxo durissimo.
Audite.
14. [Butyrum de a]rmento, et lac de ovibus,
cum adipe [agnorum et arie]tum filiorum
Basan ; et hircos [cum meduUa triticij et
sanguinem uvae biberet [meracissimum.]
Audite.
15. [Incrassatus est dilec]tus, et recalci-
travit in[crassatus, impinguatus] dilatatus
[dereliquit Deum factorem suum] et recessit
[a Deo salutari suo. 16. Provocaver]unt
eum in diis ali[enis] et in [abominationib]us
[ad] iracundiam concitave[runt.
Audite.
17. Immolave]runt demo[niis. et non Deo,
diis quos ignora]bant ; [no]vi [recentesque
venerunt quos non coluerunt patres eorum,
Audite.
18. Deum qui te genuit dereliquisti, et
oblitus es Domini creatoris tui. 19. Vidit
Dominus, et ad iracundiam concitatus est,
quia provocaverunt eum filii sui et filiae.
20. Et ait, Abscondam faciem] [Fol. 2r.]
meam ab eis, et considerabo ncvissima
eorum.
Audite.
Generatio enim perversa est, et infideles
filii. 21. Ipsi me provocaverunt in vanita-
tibus suis, et ego provocabo eos in eo qui
non est populus, et in gente stulta irritabo
illos.
Audite.
22. Ignis succensus est in furore meo, et
ardebit usque ad infemi novissima ; devora-
bit terram cum germine suo, et montium
fundamenta comburet.
Audite.
23. Congregabo super eos mala, et sagittas
meas complebo in eis. 24. Consumentur
fame, et devorabunt eos aves a morsu amaris-
simo ; dentes bestiarum immittam in eos.
cum furore trahentium super terram, atque
serpentium.
[Audite.]
25. Foris vastabit eos gladius, et intus
p[avor,] juvenem simul ac virginem, lac[ten-
tem cum] homine sene.
Audite.
26. Dixi : [Ubinam sunt ?] cessare [faciam
ex hominibus memoriam eorum. 27. Sed
propter iram inimicorum distuli ; ne forte
superbirent hostes eorum. et dicerent, Manus
nostra excelsa, et non Dominus, fecit haec
omnia.
Audite.
28. Gens absque consilio est, et sine pru-
dentia, 29. Utinam saperent, et intelli-
gerent, ac novissima] [Fol. 22;.] providerent !
30. Quomodo persequatur unus mille, et
duo fugent decem millia.
Audite.
Nonne ideo, quia Deus suus vendidit eos,
et Dominus conclusit illos ? 31. Non enim
est Deus noster ut Deus eorum, et inimici
nostri sunt insensati.
Audite.
32. De vinea Sodomorum vinea eorum, et
propago eorum ex Gomorrha ; uva eorum
uva fellis, et botrus amarissima. 33. Fel
draconum vinum eorum, et venenum aspidum
insanabile.
Audite.
34. Nonne haeccondita sunt apud me,et sig-
nata in thesauris meis ? 35. Mea est ultio, ego
retribuam in tempore, ut labatur pes eorum.
Audite.
Juxta est dies perditionis, et adesse fes-
tinant [t]empora. 36. Judicabit Dominus
populum suum, et in ser[vis su]is miserebitur.
Audite.
Videbit quod [infirmata] sit manus, et clausi
quoque defecerunt, [residuique con]sumpti
sunt. 37. Et dicet : Ubinam sunt [dii
eorum in quibus habebant fiduciam ?]
Audite.
HYMNUS S. HILARII DE CHRISTO.
38. [De quorum victimis comedebant
adipes, et bibebant vinum libaminum : sur-
gant, et opitulentur vobis, et in necessitate
vos protegant.
Audite.
39. Videte quod ego sim solus, et non sit
alius Deus praeter me : ego occidam, et
^o vivere faciam :] [Fol. 3r.] percutiam, et
^o sanabo, et non est qui de manu mea
possit eruere.
Audite.
40. Levabo ad coelum manum meam, et
dicam : Vivo ego in aetemum. 41. Et si
acuero ut fulgur gladium meum, et arripuerit
judicium manus mea : reddam ultionem hos-
tibus meis, et his qui oderunt me retribuam.
Audite.
42. Inebriabo sagittas meas sangume, et
gladius meus devorabit cames, de cruore
occisorum, et de captivitate, nudati inimi-
corum capitis.
Audite.
43. Laudate gentes populum ejus, quia
sanguinem servorum ulciscetur ; et vindictam
retribuet in hostes eorum, et propitius erit
terrae populi sui in saecula saeculorum.
Audite.
[2.] HVMNUS SANCTI HlLARII DE ChRISTO.
i. Hymnum dicat turba fr[atrum,]
Hymnum cantus person[et,]
Christo regi concinent[es]
Laud[es demus debitas.]
ii. Tu Dei d[e corde verbum,
Tu via, tu veritas,
Jesse virga tu vocaris,
Te leonem legimus.]
[Fol. iv.]
iii. Dextra Patris, mons, et agnus,
Angularis tu lapis,
Sponsus idem vel columba,
Flamma, pastor, janua.
iv. In prophetis inveniris
Nostro natus saeculo,
Ante sscla tu fuisti
Factor primi saculi.
V. Factor coeli, terrae factor,
Congr^ator tu maris,
Omniumque tu creator
Quae Pater nasci jubet.
vi. Virginis receptus membris,
Gabriele nuntio,
[Cr]escit alvus prole sancta,
[Nos mon]emur credere
vii. [Rem novam nec ante] visam
[Virginem puerper]am.
[Tunc Magi stellam secu]li
[Primi adorant parvulum.
vni.
Offerentes thus et aurum,
Digna regi munera ;
Mox Herodi nuntiatum ;
Invidens potentiae]
ix. Tum jubet parvos necari.
Turbam fecit martyrum,
Fertur infans occulendus
Nili flumen quo fluit ;
X. Qui refertur post Herodem
Nutriendus Nazareth,
Multa parvus, multa adultus
Signa fecit coelitus,
Ki. Quae latent et quae leguntur,
Coram multis testibus,
Praedicans coeleste regnum
Dicta factis approbat.
xii. Debiles fecit vigere,
Caecos luce illuminat,
Verbis purgat leprae morbum,
Mortuos resuscitat.
B 2
HYMNUS S. HILARII DE CHRISTO.
xiii. Vinum quod deerat hydriis
Mutari aqua jubet,
Nuptiis mero retentis
[Propinatjo populo.
xiv. [Pane quino piscje bino
[Quinque pascit miljlia,
[Refectis fragmenta coense
Ter quaternis corbibus.]
[Fol. 4^.]
XV. Turba ex omni discumbente
Jugem laudem pertulit,
Duodecim viros probavit
Per quos vita discitur.
xvi. Ex quibus unus invenitur
Christi Judas traditor.
Instruuntur missi ab Anna
Proditoris osculo.
xvii. Innocens captus tenetur,
Nec repugnans ducitur,
Sistitur falsis, grassantur
Offerentes Pontio.
xviii. [Discutit objecta Praeses,
NuUum crimen invenit,
Sed cum turba Judeorum
Pro salute Caesaris]
xix. Dicerent Christum negandum,
Turbis Sanctus traditur,
Impiis verbis grassantur,
Sputa, flagra sustinet.
XX. Scandere crucem jubetur
Innocens pro noxiis,
Morte carnis quam gerebat
Mortem vicit omnium.
xxi. Tum Deum clamore magno
[Patr]em pendens invocat,
[Mors secuta] membra Christi
[Laxat stricta vincul]a.
xxii. Vela templi scissa pendent,
Nox obscurat saeculum ;
Excitantur de sepulchris
Dudum clausa corpora.
xxiii. Affuit Joseph beatus ;
Corpus myrrha periitum
Linteo rudi ligatum
Cum dolore condidit.
::xiv. Milites servare corpus
Annas princeps praecipit,
Ut videret si probaret
Christus quod spoponderat.
XXV. Angelum Dei trementes
Veste amictum candida
Qui candore claritatis
Vellus vicit sericum.
xxvi. Demovit saxum sepulchro
Surgens Christus integer.
H^c vidit Jud^a mendax,
Haec negat cum viderit.
xxvii. F[eminae p]rimum monent[ur
Salvatorem vivere,
Quas salutat ipse mcestas,
Complet tristes gaudio.]
[Fol. 4z;.]
xxviii. Seque a mortuis paterna
Suscitatum dextera
Tertia die redisse
Nuntiat apostolis.
xxix. Mox videtur a beatis
Quos probavit fratribus,
Quod redisset ambigentes,
Intrat clausis januis.
XXX. Dat docens praecepta legis,
Dat divinum Spiritum,
Spiritum Dei perfectum,
Trinitatis vinculum.
HYMNUS APOSTOLORUM UT ALII DICUNT.
xi. Per hoc docemur
Mundi acta spernere,
Et in deserto
Virtutum consistere.
XX. Statura vili
Continetur praesepi,
Cujus pugillo
Potest orbis concludi.
xii. Summerso saevo
Cincri canunt aemulo
Certatim Deo
Laudes duci igneo.
xiii. Sicqueerepti
Nequam jubemur fretis
Laudare Deum
Explosis inimicis.
xiv. Et sicut ille
Lucis fit initium
Ita et iste
Salutis exordium.
[Fol. 5z/.]
XV, Locatur primus
In tenore diei,
Secundus vero
In calore fidei.
xvi. In fine mundi
Post tanta mysteria
Adest Salvator
Cum grandi clementia.
xvii. Tamque aperte
Elementa praetendunt
Quam vatum ora
Lucide concelebrant.
xviii. Natus ut homo
Mortali in tegmine
Non deest coelo
Manens in Trinitate.
xix. Vagit in pannis,
Veneratur a magis,
Fulget in stellis,
Adoratur in coelis.
xxi. Primumque signum
Portendit discipulis
Aquse conversae
In sapore nectaris.
xxii. Tum per prophetam
Completur ut dictum,
** Saliet claudus
Ut cervus " perniciter.
xxiii. Planaque fatur,
Absoluto vinculo,
Lingua mutorum
Imperante Domino.
xxiv. Surdi sanantur,
Cseci atque leprosi,
Funere truso
Suscitantur mortui.
XXV. Totidem panes
Quinque dividit virum
Saturaturus
Procul dubio millibus.
xxvi. Post tantas moles
Divin^ clementiae
Exosus ille
Stimulo invidiae.
xxvii. Qui invidere
Et odere animam
Pro inimicis
Prorogans [precatus est.]
[Fol. 6r.]
xxviii. Adversus eum
Initur conisilum
Qui magni dictus
Consilii est nuntius.
BENEDICTIO SANXTI ZACHARLE.
XXIX. Accedunt ei
Ut latroni cum gladiis
Furem aeternis
Tradituro aestibus.
xxxviii. Errantem propriis
Evehens centesimam
Supernis ovem
Humeris ovilibus.
1.
XXX. Tandem humano
Traditur judicio,
Mortali rege
Damnatur perpetuus.
XXXI. Cruci confixus
Polum mire concutit,
Lumenque solis
Tribus obtendit horis.
xxxii. Saxa rumpuntur,
Velum scinditur templi
Vivi consurgunt
De sepulchris mortui.
xxxiii. Corrosum nodis
Annis fere millibus
Extricat senis
Inferi feralibus.
xxxiv. [Et] protoplastum
[Probrjosa soboH
Abjecta mali morte
Saeva ultrice.
xxxv. Quemque antiquum
Paradiso incolam
Recursu suo
Clementer restituit.
xxxvi. Exaltans caput
Universi corporis
In Trinitate
Locavit ccclesiam.
xxxvii. In hoc ccelitus
Jubet portas principes
Regi cum Gociis
iEtemales pandere.
xxxix. Quem expectamus
Affuturum judicem
Justum cuique
Opus suum reddere.
xl. Rogo, quam tantis
Talibusque donariis
Vicem condigne
Possumus rependere ?
[Foi. ev.]
xli. Quid tam mortales
Tentamus micrologi
Narrare quivit
Quae nullus edicere ?
xlii. Solum oramus
Hoc, idemque maximum ;
Nostri aeterne
Miserere, Domine.
Alleluia.
[4.] BeNEDICTIO SANCTI ZACHARIiE.
68. Benedictus Dominus Deus Israel, quia
visitavit, et fecit redemptionem plebis suae ;
69. Et erexit cornu salutis nobis, in domo
David pueri sui.
70. Sicut locutus est per os sanctorum
prophetarum suorum, qui ab aevo sunt ; 71.
Et liberavit nos ab inimicis nostris, et de
manu omnium qui nos oderunt
72. Ad faciendam misericordiam cum patri-
bus nostris, et memorari testamenti sancti sui.
73. Jusjurandum, quod juravit ad Abraham
patrem nostrum daturum se nobis.
74. Ut sine timore, de manibus inimicorum
nostrorum liberati, serviamus illi ; 75. In
8
CANTICUM MOYSI.
sanctitate et justitia coram ipso, omnibus
diebus nostris.
76. Et tu, puer, propheta Altissimi voca-
beris, praeibis enim ante faciem Domini parare
vias ejus.
^T. Ad dandam scientiam salutis plebi ejus,
in remissionem peccatorum eorum ;
78. Per viscera misericordiae dei nos[tri,] in
quibus [Fol. lor.] visitavit nos oriens ex
alto.
79. Illuminare his qui in tenebris et umbra
mortis sedent, ad dirigendos pedes nostros in
viam pacis.
80. Puer autem crescebat, et confortabatur
in spiritu, et erat in desertis usque ad diem
ostensionis suae ad Israel.
[5.] Canticum [Moysi.]
[Fol. 7^.] I. Cantemus Domino, gloriose
enim honorificatus est, equum et ascensorem
projecit in mare. 2. Adjutor et protector fuit
mihi in salutem ;
Hic Deus meus, et honorificabo eum, Deus
patris mei, et exaltabo eum. 3. Dominus
conterens bella, Dominus nomen est illi.
4. Currus Pharaonis et exercitum ejus
projecit in mare, electos ascensores, ternos
statores, demersit in rubrum mare.
5. Pelago cooperuit eos, devenerunt in
profundum tamquam lapis. 6. Dext^ra tua,
Domine, glorificata est in virtute, dextera
manus tua, Domine, confringet inimicos.
7. Et per multitudinem majestatis tuae
[Fol. 7z/.] contrivisti adversarios, misisti iram
tuam, et comedit eos tamquam stipulam.
8. Et per spiritum iracundiae tuae divisa
est aqua ; gelaverunt tamquam murus aquae ;
gelaverunt fluctus in medio mari.
9. Dixit inimicus ; Persequens comprehen-
dam, partibor spolia, replebo animam meam,
interficiam gladio meo, dominabitur manus
mea.
10. Misisti spiritum tuum, et cooperuit eos
mare ; merserunt tamquam plumbum in aqua
validissima.
11. Quis similis tibi in diis, Domine ? quis
similis tibi, gloriosus in sanctis, mirabilis in
majestatibus, faciens prodigia ?
12. Extendisti dexteram tuam,[FoI.8r.] et
devoravit eos terra. 13. Gubemasti justitiam
tuam populo tuo hunc quem liberasti ;
Exhortatus es in virtute tua in refrigerio
sancto tuo. 14. Audierunt gentes, et iratae
sunt ; dolores comprehenderunt inhabitantes
Philisthim.
15. Tunc festinaverunt duces Edom, et
principes Mohabitarum ; apprehendit eos
timor; tabuerunt omnes inhabitantes Cha-
naan.
16. Decidat super eos timor et tremor
magnitudinis brachii tui ; fiant tamquam
lapis, donec transeat populus tuus, Domine,
usque dum transeat populus tuus, Domine,
hic [MS. hunc] quem liberasti.
[Fol. 8z/.] 17. Induces plantans eos in
montem hereditatis tuae, in praeparata habit-
atione tua, quam praeparasti, Domine, sancti-
monium tuum, Domine, quod praeparaverunt
manus tuae.
18. Domine, tu regnas in aeternum, et in
saeculum saeculi, et adhuc. 19. Quoniam
intravit equitatus Pharaonis cum curribus et
ascensoribus in mare ; et induxit Dominus
super eos aquas maris ; filii autem Israel
abierunt per siccum per medium mare.
[6.] Benedictio [trium] puerorum.
57. Benedicite omnia opera Domini Domi-
num : hymnum dicite, et superexaltate eum
in saecula.
59. Benedicite coeli Domini Dominum :
hymnum dicite, et superexaltate eum in
saecula.
BENEDICTIO TRIUM PUERORUM.
[Fol. 9^.] 58. Benedicite angeli Domini
Etominum : hymnum dicite, et superexaltate
eum in saecula.
60. Benedicite aquae omnes super coelos
Dominum : hymnum dicite, et superexaltate
eum in ssecula.
61. Benedicite omnes potentiae Domini
Dominum: hymnum dicite, et superexaltate
eum in saecula.
62. Benedicite sol et luna Dominum :
hymnum dicite, et superexaltate eum in
saecula.
63. Benedicite stellae coeli Domini Domi-
num : hymnum dicite, et superexaltate eum in
saecula.
64. Benedicite imber et ros Dominum :
hymnum dicite, et superexaltate eum in
saecula.
65. Benedicite omnes spiritus Dominum :
hymnum dicite, et superexaltate eum in
saecula.
66. Benedicite ignis et calor Dominum :
hymnum dicite, et superexaltate eum in
saecula.
71. Benedicite noctes et dies Dominum :
hymnum dicite, et superexaltate eum in
saecula.
72. Benedicite tenebrae et lumen Domi-
num : hymnum dicite, et superexaltate eum in
saecula.
67. Benedicite frigus et aestas Dominum :
hymnum dicite, et superexaltate eum in
saecula.
70. Benedicite pruina et nives Dominum :
hymnum dicite, et superexaltate eum in
saecula.
73. Benedicite fulgura et nubes Dominum :
hymnum dicite, et superexaltate eum in
saecula.
74. Benedicat terra Dominum : hymnum
dicat, et superexaltet eum in saecula.
75. Benedicite montes et colles Dominum :
hymnum dicite, et superexaltate eum in
saecula.
76. Benedicite omnia nascentia terrae
Dominum : hymnum dicite, et superexaltate
eum in saecula.
[Fol. 9^/.] 78. Benedicite maria et flumina
Dominum : hymnum dicite, et superexaltate
eum in saecula.
77. Benedicite fontes aquarum Dominum :
hymnum dicite, et superexaltate eum in
saecula.
79. Benedicite beluae, et omnia quae
moventur in aquis Dominum : hymnum dicite,
et superexaltate eum in saecula.
80. Benedicite omnes volucres caeli Domi-
num : hymnum dicite, et superexaltate eum
in saecula.
81. Benedicite bestiae et jumenta Domi-
num : hymnum dicite, et superexaltate eum
in saecula.
83. Benedicite Israelitae Dominum : hym-
num dicite, et superexaltate eum in saecula.
82. Benedicite filii hominum Dominum :
hymnum dicite, et superexaltate eum in
saecula.
84. Benedicite sacerdotes Domini Domi-
num : hymnum dicite, et superexaltate eum in
saecula.
85. Benedicite servi Domini Dominum :
hymnum dicite, et superexaltate eum in
saecula.
86. Benedicite spiritus et animae justorum
Dominum : hymnum dicite, et superexaltate
eum in saecula.
87. Benedicite sancti et humiles corde
Dominum : hymnum dicite, et superexaltate
eum in saecula.
88. Benedicite, Anania, Azaria, Misael,
Dominum : hymnum dicite, et superexaltate
eum in saecula.
89. Benedicamus Patrem, et Filium, et
Spiritum Sanctum, Dominum : hymnum
dicamus, et superexaltemus eum in saecula.
lO
TE DEUM LAUDAMUS : HYMNUS QUAKDO COMMUNICANT SACERDOTES.
26. Fiat, Domirie, misericordia tua super
nos, quemadmodum speravimus in te.
[Fol. lor.]
[7.] Hymnus in die Dominica.
Laudate pueri Dominum : laudate nomen
Domini. i. Te Deum laudamus : te
Dominum confitemur.
2. Te aeternum Patrem omnis terra vener-
atur. 3. Tibi omnes angeli, tibi coeli, et
universae potestates.
4. Tibt Cherubin et Seraphin incessabili
voce proclamant : 5. Sanctus, Sanctus, Sanc-
tus, Dominus Deus Sabaoth.
6. Pleni sunt coeli et universa terra honore
gloriae tuae.
7. Te gloriosus apostolorum chorus. 8. Te
prophetarum laudabilis numerus.
9. Te martyrum candidatus laudet exerci-
tus. 10. Te per orbem terrarum sancta
confitetur ecclesia.
II. Patrem immensae majestatis. 12. Vene-
randum tuum verum unigenitum Filium.
[Fol. loz;.] 13. Sanctum quoque Paraclitum
Spiritum. 14. Tu rex gloriae, Christe.
15. Tu Patris sempitemus es Filius. 16.
Tu ad liberandum mundum suscepisti homi-
nem.
Non horruisti Virginis uterum. 17. Tu,
devicto mortis aculeo, aperuisti credentibus
regna ccelorum.
18. Tu ad dexteram Dei sedens in gloria
Patris. 19. Judex crederis esse venturus.
20. Te ergo quaesumus, nobis tuis famulis
subveni, quos pretioso sanguine redemisti.
21. iEcerna [Aetemam MS.] fac cuni
sanctis [in] gloria [gloriae MS.] munerari.
22. Salvum fac populum tuum, Domine, et
benedic haereditati tuae. 23. Et rege eos, et
extolle illos usque in saeculum.
24. Per singulos dies benedicimus te. 25.
Et laudamus nomen tuum in aeternum, et in
saeculum saeculi. Amen.
[8.] Hymnus quando communicant
sacerdotes.
i. Sancti venite,
Christi corpus sumite,
Sanctum bibentes
Quo redempti sanguinem.
ii. Salvati Christi
Corpore et sanguine,
A quo refecti
Laudes dicamus Deo.
[Fol. iir.]
iii. Hoc sacramento
Corporis et sanguinis
Omnes exuti
Ab inferni faucibus.
iv. Dator salutis
Christus, Filius Dei
Mundum salvavit
Per crucem et sanguinem
V. Pro universis
Immolatus Dominus
Ipse sacerdos
Existit et hostia.
vi. Lege praeceptum
Immolari hostias,
Qua adumbrantur
Divina mysteria.
vii. Lucis indultor
Et salvator omnium
Praeclaram sanctis
Largitus est gratiam.
viii. Accedant omnes
Pura mente creduli,
Sumant aeternam
Salutis custodiam.
HYMXUS QUANDO CEREUS BENEDICITUR : HYMNUS MEDI/E NOCTIS.
II
ix. Sanctorum custos,
Rector quoque Dominus,
Vitae perennis
Largitor credentibus
vi. Fuco depasto nubilo
Tempus decoctis sordibus
Fervente Sancto Spiritu
Carnem lucere ceream.
X. Coelestem panem
Dat esurientibus,
De fonte vivo
Praebet sitientibus.
vii. Secretos jam condens favi
Divini mellis halitus
Cordis repurgans intimas
Verbo replesti cellulas.
XI.
Alpha et Omega,
Ipse Christus Dominus
Venit, venturus
Judicare homines.
viii. Examen ut foetus novi
Ore praelectum spiritu
Relictis coelum sarcinis
Quaerit securis pinnulis.
IX.
[9.] Hymnus quando cereus benedicitur.
1.
Fol.
Ignis creator igneus,
Lumen donator luminis,
Vitaque vitae conditor,
Dator salutis et salus.
ii. Ne noctis hujus gaudia
Vigil lucerna deserat,
Qui hominem non vis mori
Da nostro lumen pectori.
iii. Ex ^gypto migrantibus
Indulges geminam gratiam,
Nubis velamen exhibes,
Nocturnum lumen porrigis.
iv. Nubis columna per diem
Venientem plebem protegis.
Ignis columna ad vesperum
Noctem depellis lumine.
v.
E flamma famulum provocas,
Rubum non spemis spineum,
Et cum sis ignis concrcmans
Non uris quod illuminas.
Gloria Patri ingenito,
Gloria Unigenito,
Simul cum Sancto Spiritu,
In sempiterna saecula.
[10.] HyMNUS MEDI/E noctis.
i. Mediae noctis tempus est,
Prophetica vox admonet,
Dicamus laudes ut Deo
Patri semper ac Filio,
11.
lU.
IV.
Sancto quoque Spiritui ;
Perfecta enim Trinitas
Uniusque substantiae
Laudanda nobis semper est.
Terrorem tempus hoc habet,
Quo cum vastator angelus
iEgypto mortem intulit,
Delevit primogenita.
Haec justis hora salus est,
Quod ibidem tunc angelus
[MS. Et quos idem tunc angelusj
Ausus punire non erat,
Signum formidans sanguinis.
c 2
12
HYMNUS IN NATALI MARTYRUM, VEL SABBATO AD MATUTINAM.
Fol. I2r.]
V. -^gyptus flebat fortiter
Tantorum diro funere ;
Solus gaudebat Israel
Agni protectus sanguine.
VI. Nos verus Israel sumus,
Laetamur in te, Domine,
Hostem spernentes et malum
Christi defensi sanguine.
vii, Ipsum profecto tempus est
Quo voce evangelica
Venturus sponsus creditur,
Regni coelestis conditor.
viii. Occurrunt sanctae virgines
Obviam tunc adventui,
Gestantes claras lampades,
Magno laetantes gaudio.
ix. Stultae vero remanent, quae
Extinctas habent lampades,
Frustra pulsantes januas,
Clausa jam regni regia.
X. Quare vigilemus sobrii,
Gestantes mentes splendidas,
Adventui ut Jesu
Digne curramus obviam.
xi. Noctisque medio tempore
Paulus quoque et Sileas
Christum vincti in carcere
CoIIaudantes soluti suiit.
xii, Nobis mundus hic carcer esl ;
Te laudamus, Christe Deus,
Solve vincla peccatorum
In te, Sancte, credentium.
xiii. Dignos nos fac, rex hagie,
Futuri regni gloriae,
-^ternis ut mereamur
[Fol. 12^.]
Te laudibus concinere.
xiv. Gloria Patri ingenito,
Gloria Unigenito,
Simul cum Sancto Spiritu
In sempiterna saecula.
[ii.] Hymnus in Natali Martyrum, vel
Sabbato ad matutinam.
i. Sacratissimi martyres summi Dei,
Bellatores fortissimi Christi regis,
Potentissimi duces exercitus Dei,
Victores in coelis Deo canentes
Alleluia.
ii. Excelsissime Christe coelorum Deus,
Cherubin cui sedes cum Patre sacra,
Angelorum ibi et martyrum fulgens
chorus,
Tibi sancti proclamant
Alleluia.
iii. Magnifice tu prior omnium passus
crucem,
Qui devicta morte refulsisti mundo,
Ascendisti ad coelos ad dexteram Dei,
Tibi sancti proclamant
Alleluia.
iv. Armis spiritalibus munita mente
Apostoli sancti te sunt secuti,
Qui cum ipsam crucis paterentur mor-
tem
Tibi sancti canebant
Alleluia.
V. Christe, martyrum tu es adjutor potens
Proeliantium sancta pro tua gloria,
Qui cum victores exirent de hoc saeculo
Tibi sancti canebant
Alleluia.
14
HYMNUS SANCTI PATRICII MAGISTRI SCOTORUM.
[13.] Hymnus Sancti Patricii MAGISTRI
SCOTORUM.
1. Audite omnes amantes
Deum sancta merita
Viri in Christo beati,
Patricii episcopi,
Quomodo bonum ob actum
Similatur angelis,
Perfectamque propter vitam
iEquatur apostolis.
ii. Beata Christi custodit
Mandata in omnibus,
Cujus opera refulgent
Clara inter homines,
Sanctumque cujus sequuntur
Exemplum mirificum,
Unde et in coelis Patrem
Magnificant Dominum.
iii. Constans in Dei timore
Et fide immobilis,
Super quem aedificatur
Ut Petrum ecclesia,
Cujusque apostolatum
[Fol. I4r.]
A Deo sortitus est,
In cujus portae adversum
Inferni non praevalent.
iv. Dominus illum elegit
Ut doceret barbaras
Nationes, et piscaret
Per doctrinae retia,
Et de saeculo credentes
Traheret ad gratiam,
Dominum qui sequerentur
Sedem ad aetheream.
V. Electa Christi talenta
Vendit evangelica,
Quae Hibernas inter gentes
Cum usuris exigit.
Navigii hujus laboris
Tum operae pretium
Cum Christo regni coelestis
Possessurus gaudium.
vi. Fidelis Dei minister,
Insignisque nuntius,
Apostolicum exemplum
Formamque praebet bonis,
Qui tam verbis quam et factis
Plebi praedicat Dei,
Ut quem dictis non convertit
Factu provocet bono.
vii. Gloriam habet cum Christo
Honorem in saeculo,
Qui ab omnibus ut Dei
Veneratur angelus,
Quem Deus misit ut Paulum
Ad gentes apostolum,
Ut hominibus ducatum
Praeberet regno Dei.
viii. Humilis Dei ob metum
Spiritu et corpore,
Super quem bonum ob actum
Requiescit Dominus,
Cujusque justa in carne
Christi portat stigmata,
Et cujus sola sustentans
Gloriatur in cruce.
ix. Impiger credentes pascit
Dapibus coelestibus.
Ne qui videntur cum Christo
In via deficiant,
Quibus erogat ut panes
Verba evangelica,
Et cujus multiplicantur
Ut manna in manibus.
X.
Kastam qui custodit carnem
()b amorem Domini,
Quam carnem templum paravit
Sanctoque Spiritui,
HYMNUS SANCTI PATRICII MAGISTRI SCOTORUM.
15
[Fol. 142^.]
A quo constanter cum mundis
Possidetur actibus,
Quam et hostiam placentem
Vivam offert Domino.
xi. Lumenque mundi accensum
Ingens evangelicum,
In candelabro levatum,
Toto fulgens saeculo,
Civitas regis munita
Supra montem posita,
Copia in qua est multa,
Quam Dominus possidet.
xii. Maximus namque in regno
Coelorum vocabitur
Qui quod verbis docet sacris
Factis adimplet bonis ;
Bono praecedit exemplo
Formamque fidelium,
Mundoque in corde habet
Ad Deum fiduciam.
xiii. Nomen Domini audenter
Annunciat gentibus,
Quibus lavacri salutis
-^ternam dat gratiam,
Pro quorum orat delictis
Ad Deum quotidie,
Pro quibus ut Deo dignas
Immolatque hostias.
xiv.
Omnem pro divina lege
Mundi spemit gloriam,
Qui cuncta ad cujus mensam
iCstimat quisquilia,
Nec ingruenti movetur
Mundi hujus fulmine,
Sed in adversis laetatur
Cum pro Christo patitur.
XV. Pastor bonus et fidelis
Gregis evangelici,
Quem Deus Dei elegit
Custodire populum,
Suamque pascere plehem
Divinis dogmatibus,
Pro qua ad Christi exemplum
Suam tradit animam.
xvi. Quem pro meritis Salvator
Provexit pontificem,
Ut in coelesti moneret
Clericos militia,
Ccelestem quibus annonam
Erogat cum vestibus,
Quod in divinis impletur
Sacrisque affatibus.
xvii. Regis nuntius invitans
Credentes ad nuptias,
[FoL I5r.]
Qui ornatur vestimento
Nuptiali indutus,
Qui coeleste haurit vinum
In vasis coelestibus,
Propinatque Dei plebem
Spiritale poculum.
xviii. Sacrum invenit thesaurum
Sacro in volumine,
Salvatorisque in carne
Deitatem pervidet,
Quem thesaurum emit sanctis
Perfectisque meritis,
Israel vocatur hujus
Anima videns Deum.
xix. Testis Domini fidelis
In lege catholica,
Cujus verba sunt divinis
Condita oraculis,
Ne humanae putreant cames
Esaeque a vermibus,
Sed coelesti saliantur
Sapore ad victimam.
i6
HYMNUS SANCTI COMGILLI ABBATIS NOSTRL
XX. Verus cultor et inslgnis
Agri evangelici,
Cujus semina videntur
Christi evangelia,
Quae divino serit ore
In aures prudentium,
Quorumque corda ac mentes
Sancto arat spiritu.
xxi. Xps [t.e. Christus] illum sibi elegit
In terris vicarium,
Qui de gemino captivos
Liberat servitio,
Plerosque de servitute
Quos redemit hominum
Innumeros de zaboli
Absolvit dominio.
xxii. Ymnos cum Apocalypsi
Psalmosque cantat Dei,
Quosque ad aedificandum
Dei tractat populum,
Quam Legem in Trinitate
Sacri credit nominis,
Tribusque personis unam
Docetque substantiam.
xxiii. Zona Domini praecinctus
Diebus ac noctibus
Sine intermissione
Deum orat Dominum,
[Fol. 15V.]
Cujus ingentis laboris
Percepturus praemium
Cum apostolis regnabit
Sanctus super Israel.
Patricius episcopus
Oret pro nobis omnibus,
Ut deleantur protinus
Peccata quae commisimus.
Patricii laudes semper dicamus,
Ut nos cum illo semper vivamus.
[14.] Hymnus Sancti Comgilli Abbatis
NOSTRI.
Recordemur justitiae
Nostri patroni fulgidae
Comgilli sancti nomine,
Refulgentis in opere,
Adjuti Dei flamine,
Sancto claroque lumine
Trinitatis celsissimae,
Cuncta tenentis regmine.
Quem Deus ad aetherea
Conduxit habitacula
Ab angelis custodita
Permansura in saecula.
i. Audite pantes ta erga
Allati ad angelica
Athletae Dei abdita,
A juventute florida
Aucta in legis pagina,
Alta Sancti per viscera,
Apta fide justitia,
Ad Dei ducta gaudia,
Alti allaia merita
Affatim concordantia,
Ab angelis &c.
ii. Bonam vitam, justitiam,
Benignitatem floridam,
Caritatem firmissimam.
Deo primo adhibitam,
Juxta mandatum solidam,
In regno praestantissimam,
Proximis saepe debitam,
Corde sereno placitam,
Efficiebat cognitam
In futuro fructiferam,
Quem Deus &c.
iii. Contemptum mundialium
Voluntatum praesentium
Vitiorum firmissimum
Infirmos devastantium.
HYMNUS SANCTI COMGILLI ABBATIS NOSTRI.
xii. Magnum apprendit bradium
i5iterna vita condignum,
Adeptus sanctum proemium
Post laborem firmissimum,
Cujus perfectum meritum
Vocamus in auxilium,
Ut mereamur omnium
Vitiorum excidium.
Quem Deus &c.
xiii. Notus sanctorum coetibus,
Abbatum in ordinibus,
Monachorum militibus,
Anchoretarum sensibus,
Synodum sanctis plebibus,
Immo vir apostolicus,
Clarus cunctis in sortibus,
Adauctus in sublimibus.
Ab angelis &c»
xiv. O petram solidissimam
In fundamento poskam 1
O contemptorem omnium
Rerum nequam prsesentiuml
O ducem sanctum militum
Domino militantium !
O tironem fortis:simum
Domino totum deditum !
Quem Deiis &c.
XV. Positus muri ferrei
Vice in luce populi,
Dissipare, disperdefe,
Cuncta mala destruere,
iEdificafe, pliantare
Bona tota in commune,
More sancti Hieremiae
Constituti in culmine.
Ab angelis &c.
xvi. Quis contempsit praesentia
Hujus aevi decidua,
Quis ascendit ad superna
Toto animo gaudia,
Quis volebat in sethera
Carne volare posita,
Qualiter iste talia
Adeptus sancta merita ?
Quem Deus &c.
[Fol. lyr.]
xvii. Rexit sanctam ecclesiam
Catholicam per regulam,
Retinens fidem solidam
Malam contra nequitiam,
Suam exercens animam
Sanctae legis per paginam,
Cujus, exopto, gratia
Mihi adornet animam !
Ab angelis &c.
xviii. Sapiens suos internos
Sanctos elevans oculos
Deducebat ad superos
Capite sancto intentos,
Paite sancta in dextera
'CoIIocants sua viscera,
'CeiituTionis opera
Habens sancta per studia.
Quem Deus &c.
xix. Tulit suam m^moriam
Ad mansionem supernam,
Caram Deo et floridam
Suam exercens animam,
Contemnens terram subdolam,
Vanam omnem insaniam
Domans, [pergens] cum Abraham
Ad terram illam optimam,
Ab angelis &c.
XX. Vitam aetemam fulgida
Adeptus est sub corona,
Ubi assumet praemia
Permansura in saecula,
Comitaturus agmina
*
Angelorum praecipua,
Inquirens semper talia,
Vigilans in ecclesia.
Quem Deus &c.
HYMNUS SANCTI CAMELACI : COLLECTIO AD SECUNDAM.
»9
XXI. Xpm [z,e. Christum] orabat magis-
trum,
Summum omans obsequium,
Xpi [t.e. Christi] gerens officium
Actum per apostolicum.
Hujus sequens vestigium,
Ducens Deo exercitum
In sanctum habitaculum
Trinitatis lectissimum.
Ab angelis &c.
xxii. Ymnum Deo cum cantico
Immolabat altissimo,
Diei noctis circulo
Orans saepe cum triumpho.
Nunc cantavit sub numero
Canticum novum Domino
Junctus choro angelico
Summo sanctus in jubilo.
Quem Deus &c.
[Fol. lyv.]
xxiii. Zona cinctus justitiae,
Castitatis eximiae,
Mundo opertus sindone
In signo castimonia^
Feminalia lucidai
Habens toto ex viscere,
Cujus sancto pro opere
Reddetur merces condigne.
Ouem Deus ad aetherea
Conduxit habitacula
Ab ai^elis custodita
Permansura in saecula.
Per merita et orationes sancti Comgilli
abbatis nostri omnes nos, Domine, in tua
pace custodi.
[15.] Hymnus Sancti Camelaci.
i. Audite bonum exemplum
Benedicti pauperis
Camelaci Cumiensis
Dei justi famuli.
ii. Exemplum praebet in toto
Fidelis in opere,
Gratias Deo agens,
Hilaris in omnibus,
iii. Jejunus et mansuetus
Kastus hic ser\'it Deo,
Laetatur in paupertate,
Mitis est in omnibus,
iv. Noctibus atque diebus
Orat Dominum suum ;
Prudens, justus, ac fidelis,
Quem cognati diligunt.
v. Regem Dominum aspexit
Salvatoremque suum :
Tribuit huic aeternam
Vitam cum fidelibus.
VI.
Xps [i.e. Christus] illuni insinuavit
Patriarchae Abrahae,
Yn Paradiso regnavit
Cum sancto Lazaro.
[.6.]
COLLECTIO AD SECUNDAM.
Esto nobis protector in ista die, Domine.
sancte Pater, omnipotens aeterne Deus, et
miserator et misericors, et auxiliator et dux
nobis, et illuminator cordium nostrorum.
Custodi, Domine, cogitationes, serm[o]nes,
opera, ut possimus placere in conspef ctu] tuo,
Domine, et perficere voluntatem tuam, et
[am]bulare in via recta toto nostrae vitae t[em-
pore.]
[Fol. i8r.]
Item alia ad secundam.
Te oramus, Altissime,
Exorto solis lumine,
Christo oriens nomine,
Adesto nobis Domine,
Qui regnas in saecula.
d 2
20
COLLECTIONES AD liORAS, INITIUM NOCTIS, MATUTINAM, ETC.
[l8.] Ad TERTIAM.
Christi per horam tertiam
Deprecamur clementiam,
Uti nobis perpetuam
Suam tribuat gratiam,
Qui regnas, &c.
[19.] Ad sextam.
Tuis parce supph'cibus
Sexta hora orantibus,
Qua fuisti pro omnibus>
Christe, in cruce positus,
Qui regnas, &c.
[20.] Ad nonam.
Exaudi preces omnium
Nona hora orantium,
In qua, Christe, Cornelium
Visitasti per angelum,
Qui regnas, &c.
[21.] Ad vespertinam.
Vespertino sub tempore
Te invocamus> Domine,
Nostris precibus annue,
Nostris peccatis ignosce,
[Qui regnas, &c.]
[22.] COLLECTIO AD INITIUM NOCTIS.
Noctis tempus exigimus
Christe, in tuis laudibus ;
Miserearis omnibus
Te ex corde pfecantrbus,
Qui regnas, &C-
[24.]
[23.]
Ad nocturnam»
Jesu, clementer visita
Nocte orantes media,
Qua divina potentia
Petri solvisti vincula,
Qui regnas, &c.
t^5-]
Ad matutinam.
Deus, subveni omnibus
Te ter sanctum laudantibus,
Unumque confitentibus
Sacris hymnorum cantibus,
Qui fegnas, &c.
Item ad matutinam.
Gallorum, Christe, cantibus
Te deprecor sonantibus,
Petri ut quondam fletibus
Nostris intende precibus,
Qui regnas, &c.
[Fol. iSj:'.]
Item alia ad matutinam.
Deus, qui pulsis tenebris
Diei lucem tribuis,
Adventum veri luminis
Tuis effunde famuh's,
Qui regnas, &c.
[27.] ►J^ I1EM AD SECUNDAM.
Exaudi nos, Domine, supplices tuos, qui in
hac hora prima diei referimus tibi gratias
Domino Deo nostro, qui nos redemisti de
tuo sancto sanguine, ut preces ac petitiones
nostras vice primitiarum tibi oblatas pie
clemcnterque sxiscipias, Qui regnas, &c.
[28.] Ad horam tertiam.
Tibi subnixis precibus Christo Domino
supplicamus, qai in hora tertia diei Spiritum
Sanctum apostolis orantibus emisisti, ejusdem
gratiae participationem nobis poscentibus
jubeas concedi, Qui regnas, &c.
129.-]
Ad horam sextam.
Omnipptens seterne Deus, qui nobis mag-
nalia fecisti, sexta hora crucem sanctam
COLLECTIONES AD PAgEM : CREDO : PATER NOSTER.
21
ascendisti, et tenebras mundi illuminasti, sic
et corda nostra illuminare digneris, Qui
regnas, &c.
[30.]
Ad HORAM nonam.
Nona agitur diei hora ad te, Domine,
directa supplicatione, qua cultoribus tuis
divina monstrantur miracula, nostra quoque
eorum imitatione corda illumina, Qui reg-
nas, &c.
[31.]
Ad vespertinam.
Vespertina oratio nostra ascendat ad aures
divinae majestatis tuae, et descendat benedic-
tio tua, Domine, super nos, quemadmodum
speravimus in te, Qui regnas, &c.
[Fol. igr.]
[32.] Ad initium noctis.
Deus, qui inextricabiles tenebras illuminas
noctium, densitatem caliginis illustrans, corda
nostra in opere mandatorum tuorum te
oramus, Domine, custodias, Qui regnas, &c.
l33-]
Ad initium noctis.
Evolutis nunc diei temporibus, nocturnis-
que spatiis supervenientibus, Dei misericor-
diam deprecemur, ut suppleti divinis sensibus
tenebrarum operibus renuntiare possimus,
Qui regnas, &c.
[34.] Ad pacem celebrandam.
l/lnt.'] Injuste egimus, [iniquitatem feci-
mus.]
[^CollectioJ] Redemisti nos, Domine Deus
veritatis, in tuo sancto sanguine, nunc adjuva
nos in omnibus, Jesu Chrisle, Qui regnas, &c.
[Ant.'] Pax multa diligentibus [legem
tuam ; et non est illis scandalum].
[Collectio.'] Pax tua, Domine, rex caelestis,
permaneat semper in visceribus nostris, ut
non timeamus a timore nocturno, Qui
regnas, &c.
[35.]
iNciprr Symbolum.
Credo in Deum Patrem omnipotentem,
invisibilem, omnium creaturarum visibilium et
invisibilium conditorem.
Credo et in Jesum Christum, Filium ejus
unicum, Dominum nostrum, Deum omnipo-
tentem, conceptum de Spiritu Sancto, natum
de Maria Virgine, passum sub Pontio Pilato,
qui crucifixus et sepultus descendit ad inferos,
[Fol. 192^.] tertia die resurrexit a mortuis,
ascendit in coelis, seditque ad dexteram Dei
Patris omnipotentis, exinde venturus judicara
vivos ac mortuos.
Credo et in Spiritum Sanctum, Deum
omnipotentem, unam habentem substantiam
cum Patre et Filio. Sanctam esse ecclesiam
catholicam, abremissam peccatorum, sanc-
torum communionem, carnis resurrectionem.
Credo vitam post mortem, et vitam seternam
in gloria Christi. Haec omnia credo in
Deum. Amen,
[36.]
Oratio divina.
Pater noster, qui es in coelis, sanctificetur
nomen tuum. Adveniat regnum tuum. Fiat
voluntas tua sicut in coelo et in terra. Panem
nostrum cotidianum da nobis hodie. Et
remitte nobis debita nostra, sicut et nos
dimittimus debitoribus nostris. Et ne
patiaris nos induci in temptationem. Sed
libera nos a malo.
[37-]
Ad nocturnam.
Per horam mediae noctis tunc gavisi sunt
angeli de nativitate Domini nostri Jesu
Christj ; [Fol. 2or.] ita et nos laetari debe-
mus in tua pace, omnipotens Deus, Qui
regnas, &c.
22
ORATIONES.
[38.] Ad MATUTINAM.
Tu es, Domine, illuminator caliginum,
conditorque elementorum, remissor crimi-
num ; misericordia tua, Domine, magna est
super eos qui te toto corde requirunt.
Majestas tua, Domine, mane nos exaudiat,
et deleat delicta nostra qurC tibi non sunt
abdita, Qui regnas, &c.
[39.] Item ad matutinam.
Tu es spes et salus. Tu es vita et virtus.
Tu es adjutor in tribulationibus. Tu es
defensor animarum nostrarum, Deus Israel,
in omnibus, Qui regnas, &c.
[40.] Oratio communis fratrum.
[AntJ] Ne memineris iniquitatum nos-
trarum antiquarum ; cito anticipent nos
misericordise tuae, quia pauperes facti sumus
nimis.
\Oratio.] Adjuva nos, Deus salutaris
noster, propter gloriam nominis tui. Domine,
libera nos, et propitius esto peccatis nostris
propter nomen tuum. Ne tradas bestiis
animam confitentem tibi. Animas pauperum
tuorum ne obliviscaris in finem. Respice in
testamentum tuum, Domine, [Qui regnas,
&c.]
[Fol. 20Z/.]
[40*.] [PrO PECCATI8 NOSTRIS.]
[Ant.l Deus, in adjutorium meum intende.
Domine, ad adjuvandum me festina.
[Oratto,] Festina, Domine, liberare nos
ex omnibus peccatis nostris, [Qui regnas,
&c.]
[41.] Pro baptizatis.
[Ant,'] Salvum fac populum tuum, Domine,
et benedic hereditati tuae ; et rege eos et
extolle illos usque in saeculum.
[Oratio.'] Miserere, Domine, ecclesiae
tuae catholicae, quam redemisti in tuo sancto
sanguine, Qui regnas, &c.
[41*.] [Pro sacerdotibus.]
[Ant.] Exsurge, Domine,in requiem tuam,
tu et arca sanctificationis tuae.
Sacerdotes tui induentur justitia, et sancti
tui [exultent.]
[Oratio.] Laetentur in te, Domine, omnes
sancti tui, qui sperant in te in omni veritate.
[Qui regnas, &c.]
[43-] Pro abbate.
[Ant, i.] Dominus conservet eum, et vivi-
ficet eum, et beatum faciat eum in terra.
[Ant. ii.] Dominus custodiat te ab omni
malo ; custodiat animam tuam Dominus.
[Ant. iii.] Dominus custodiat introitum
tuum, et exitum tuum, ex hoc, nunc, et usque
in saeculum.
[43.] [Pro fratribus.]
[Ant.] Custodi nos, Domine, ut pupillam
oculi, sub umbra alarum tuarum protege
nos.
[Oratio.] Protegere et sanctificare dig-
neris omnibus, omnipotens Deus, Qui regnas,
&c.
[44.]
Pro fraternitate.
[Ant.] Tu, Domine, servabis nos, et cus-
todies nos a generatione hac et in aeternum.
[Oratio.] Exaudi orationes nostras pro fra-
tribus nostris, ut illis Deus miserearis, [Qui
regnas, &c,]
[Fol. 21 r.]
[45.] Pro pace populorum et regum.
[Ant.] Dominus virtutem populo suo
dabit ; Dominus benedicet populo suo in
pace.
24
COLLECTIONES.
[55.] Ad martyres.
^ternum virtutis tuae nomen, omnipotens
Deus, oramus, uti nos martyrum et omnium
sanctorum tuorum meritis socios, fide pares,
[Fol. 2 2r.] devotione strenuos, passione con-
similes, in resurrectione felicium facias
coaequari, Qui regnas, &c.
[56.] [Pro pcenitentibus.]
[AnL'] Miserere mei, Deus, secundum
magnam [misericordiam tuam.]
[Oratio.^ Tribue, Domine, veniam petent-
ibus te ex fide secundum magnam misericor-
di^m tuam, Deus, Qui regnas, &c.
[57-] ^ Ad nocturnam.
Media nocte clamore facto, [da] ut nos
inveniamur parati sponso, Qui regnas. &c.
[58.] Ad matutinam.
Deus, Deus noster, ad te de luce vigilare
debemus, et tu excita de gravi somno, et
libera de sopore animas nostras, ut in cubil-
ibus nostris compungamur, ettui esse memores
mereamur, Qui regnas, &c.
[59.] Ad matutinam.
Tu es spes et salus. Tu es vita et virtus.
Tu es adjutor in tribulationibus. Tu es
defensor animarum nostrarum, Deus Israel,
in omnibus, Qui regnas, &c.
[60.] Ad matutinam.
O qui in altis habitas, et humilia respicis in
coelo, et in terra, in mari et in omnibus
abyssis, de profundo cordis te deprecamur ut
firmes manus nostras ad proelium, et digitos
nostros ad bellum, quo possimus in matutino
interficere omnes peccatores terrae nostrae, ac
nos indeficienter mereamur esse templum
sanctum tuum, Christe, Qui regnas, &c.
[Fol. 22Z\]
[61.] De MART\'RIBUS.
Deus, qui sanctos tuos cum mensura
probas, et sine mensura glorificas, cujus
praecepta finem habent, et praemia terminum
non habent, exaudi per illorum merita preces
nostras, et tribue ut eorum patrocinia
adjuvent nos ad fidei profectum, ad bonorum
operum fructum, ad prosperitatis bonum, ad
salubritatis commodum, ad religionis cultum,
ad divini timoris augmentum, per Dominum
nostrum Jesum Christum, Filium tuum, qui
est rex regum, et Dominus ddminantium, et
gloria futurorum, regnans et permanens una
cum aeterno Spiritu Sancto in saecula saecu-
lorum.
[62.] ►J^ COLLECTIO POST CANTICUM.
Deus, qui exeunti ex iEgypto populo tuo
maria divisisti, et suspensis utrinque margini-
bus in specie muri erigi fluentia jussisti,animas
quoque nostras a diluvio peccatorum liberare
digneris, ut transire vitiorum gurgitem valea-
mus, hoste contempto, [Fol. 23^.] Salvator
mundi, qui cum aeterno Patre vivis, domin-
aris, ac regnas, cum Spiritu Sancto, in saecula
saeculorum.
[63.] COLLECTIO POST BENEDICTIONEM
PUERORUM.
Exaudi preces nostras, omnipotens Deus,
et praesta ut sicut in decantato hymno beata
puerorum instituta sectamur, ita tuo munere
peccatorum laqueis absoluti aeterni ignis non
ambiamur incendiis, Salvator mundi, Qui cum
Patre vivis, &c.
[64.] COLLECTIO POST TRES PSALMOS. IN
FINE.
Te Dominum de coelis laudamus, tibi ut
canticum novum cantare mereamur. Te
Dominum in sanctis tuis venerabiliter
26
COLLECTIONES.
[/3-] POST LAUDATE DOMINUM DE
CCELLS.
Deus noster, Deus omnium animarum, te
adoramus, ut in hac vigilia soUemnitatis
admissa pervenire praestes, quousque tenebrae
[Fol. 25r.] iniquitatis nostrae convertantur in
lumine, sicut sol in meridie splendescit,.
Salvator mundi, Qui regnas, &c.
[74.] POST EVANGELIUM.
Dominicam, nostrae resurrectionis initium.
venerantes, Trinitati Deo nostro debitas
laudes et grates unito referamus affectu,
obsecrantes misericordiam ejus, ut nobis
Domini et Salvatoris nostri beatae resur-
rectionis participium tam in spiritu quam
etiam in corpore concedat, Qui cum Patre
vivit, &c.
[75-] POST HVMNUM.
Respice, Domine, ad preces nostras, qui
infirmitates visitasti humanas, et tuam nobis
sanctificationem largire et ijtnmortalitatem,
Christe, Qui regnas,. &c*
[76.] i^ Item post canticum.
Summerso ih mari Pharaone liberatur
Israel: nos quoque per baptismi gratiam, et
crucis triumphum ab omni malo quaesumus
liberari per te, Christe, [Qui regnas, &c.]
[77.1 ItExM post benedicite.
Deus. qui tres pueros de fornace eripuisti.
[Fol. 252/.] sic nos eripias de suppliciis inferni,
Qui regnas in saecula, &c.
[78.] PosT laudate Dominum de
CCELIS.
Te laudamus, Domine, cum sanctis tuis
ut preces nostras suscipere digneris, Qui
regnas, &c.
[79.] POST EVANGELIUM.
Resurgentem in hoc diluculo Dominum
deprecamur, ut et nos in vitam. aeternam
resurgamus, per omnia saecula saeculorum.
[80.] POST HYMNUM.
Resurrectionem tuam, Christe, veneramur,
per quam in aeternum salvari mereamur, per
omnia saecula.
[81.] I^ [POST CANTICUM.]
Christe Deus, qui in salutem populi tui
fsrael adjutor et protector fuisti, quem per
siccum mare ab ^Eg^pto duxisti, salva nos
hoc modo ab jugo peccati, Qui regnas in
saecula, &c.
[82.] POST HYMNUM TRIUM PUERORUM.
Te enim, omnipotens Deus, benedicimus
jure. Qui tres pueros liberasti ab igne, nos
quoque de supplicio mortis aeternae propter
misericordiam tuam eripe, Qui regnas, &c.
[83.] POST LAUDATE DOMINUM DE
GCELIS.
Deus altissime, rex angelorum,
Deus, laus omnium elementorum,
Deus, gloria et exultatio sanctorum,
[Fol. 26r.] Custodi animas servorum tuorum,
Qui regnas ih saecula [saeculorum.]
[84.] POST EVANGELIUM.
Canticis spintalibus delectati hymnos,
Christe, consonantes canamus tibi, quibus tua
majestas possit placari, oblata laudis hostia
spiritali, Qui tecum vivit, &c.
[85.] Item post evangelium.
DiJuculo lucis, auctore resurgente, exsul-
temus in Domino, devicta morte, quo peccata
possimus semper obire, vitaeque ambulemus in
novitate, Qui tecum vivit, &c.
COLLECTIONES.
[86.] POST HYMNUM.
Lux orta est in luce prima, exordio dierum
antiquo facta, Unigenitus tuus, Domine, qui
nostra abluere venit per crucem peccata,
Qui tecum vivit, &c.
[87.] De MARTYRIBUS.
Triumphalium memores martyfum tuonim,
qui pro te tolefavere vexilla passionum, pre-
camur, ut per sancta merita ipsorum nostrofum
veniam mereamur peccatofUm, Qui fegllas,
&c.
[Fol. 262;.]
[88.] ^ POST CANTEMUSv
Plebs Israel in figufam nostri liberatur in
transitu matis ; nos, ergo, pef gratiam bap-
tismi libera tu ab exitiis mundi, Qui regtias,
&c.
[89.] PoSt BfeNEDICITE.
Ut tres pueros in flamma salvasti descensu
in fornacem ccelestis nuntii, sic nos per
angelum magni consilii liberare digneris ab
igne inferni, Qui regnas, &c.
[90.] PoSt LAUDATE DOMINUM DE
CCELIS.
Deus, quem exercitus canit coeloruirt,
Quemque Ecclesia laudat sanctorum,
Quem hymnizat spiritus universofum,
Miserere, obsecro, omnium nostrorum,
Qui regnas [in saecula saeculofum.]
[91.] !{< SUPER CANTEMUS.
Cantemus tibi, Dortline exercituum, Christe,
orantes ut quemadmodum exemisti dilectuirt
populum tuum captivitatis acerrimae jugo, iter
demonstrante eis nubis columna [Fol. 2^^.]
per diem, eadem ignis quoque per noctem :
Finditur ergo mare dextera leevaque in
abruptum ; digestis aggeribus stupens unda
solidatur ; tuus populus navigat plantis.
Mira res! iter ejus nec eques potest sequi
nec ratis. Maria tympanum quatit, hymnus
iste canituf^ gtex petulius tuetur. Ita et nos
ab insectatione vetefis inimici, et ab omni
periculo lAundi liberare digneris, Salvator
mundi, Qui cum aeterfio Patre vivis, domin-
aris, ac regnas, una cum aeterno Spiritu Sancto
in saecula saeculoruirt.
[92.] SUPER BENEblCTiONEM TRIUM
PUfeRORUM.
[]Fol. 272/.]
Tres Hebraei venerabiles numero, sacra-
mento nluniti, aetale teneri, sed fidei soliditate
robusti-, amore divinae religionis regis adorare
imaginem contempserunt, utpote qui ipsum
contempserant regem, qiii ira sufflatus solito
septies amplius caminiim jussit incendi, ac
pice et stuppa armatum citari incendium
aestuantibus globis. Erubescit quoque
ipsum alienis ignibus coelum. Illo praecipi-
tantur insontes, ibideirtque te, propter quem
praecipitantur, inveniunt, Christe. Taliter
nos et ex tyranni intellectualis furore, et ab
ingenito igne digneris liberare, Salvator
mundi, Qui cum aetefno Patre vivis, &c.
[Fol. 28r.]
[93.] POST LAUDATE DOMINUM DE
CCELIS.
Laudent te, Domine, angeli, virtutes,
sidera, potestates, et quae ortum suum tibi
debent officio tuae laudationis exultent ; ut
per universitatis harmoniam tibimet con-
cinentem fiat ut in coelo ita et in terra
voluntas tua. Sit tibi, precamur, Domine,
beneplacitum in populo tuo> ut per exalta-
tiones tuas in ejus faucibus collocatas, maneat
in sirtgulis et verbi tui armatura, qua doceas,
et vitae nostrae veritas, qua semper aspicias, et
salus qua mansuetos exaltes, quia secundum
E 2
28
VERSICULI FAMILIiC BENCHUIR.
multitudinem magnitudinis tuae te laudamus,
Domine, gratia laudationis ostensae [Fol. 28^^.]
immolalione per psalterium, mortificatione
per tympanum, congregatione per chorum,
exultatione per organum, jubilatione per
cymbalum, ut semper misericordiam tuam
habere mereamur, Christe, Salvator mundi,
Qui cum aeterno Patre vivis, &c.
[94-] ^ SUPER CANTEMUS DoMINO.
Domine, qui Cinchrim fugientes tueris bis
senas per invisa tribus aemulum itinera, prius
fluctibus in binis montium utrimque redactis
celsorum, ceu jugis abrupte arentibus talis
aequore murum, quasi et de petra lymphas
producens; mergatur ergo ut olim piorum
supplicium hostis aeterni, quaesumus, statores
curruum, quod est cujus affatus, [Fol. 29^.]
actusque cum cogitatu celeri nequam sit
Pharaoni ; rex Israelem verum, quae unda
salvat, ut Christo carmina canat per saecula,
Qui cum Patre vivit, &c.
[Fol. 3or.]
[95.] Versiculi famili^ Benchuir.
1. Benchuir bona regula,
Recta, atque divina,
Stricta, sancta, sedula,
Summa, justa, ac mira.
ii. Munther Benchuir beata,
Fide fundata certa,
Spe salutis ornata,
Caritate perfecta.
iii. Navis numquam turbata,
Quamvis fluctibus tonsa,
Nuptiis quoque parata
Regi Domino sponsa.
iv. Domus deliciis plena,
Super petram constructa,
Necnon vinea vera
Ex itgypto transducta.
V. Certe civitas firma,
Fortis, atque unita,
Gloriosa, ac digna,
Supra montem posita.
vi. Arca Cherubin tecta,
Omni parte aurata,
Sacro-sanctis reperta,
Viris quatuor portata.
vii. Christo regina apta,
Solis luce amicta,
Simplex, simulque docta*
Undecumque invicta.
viii. Vere regalis aula,
Variis gemmis ornata,
Gregisque Christi caula
Patre summo servata.
ix. Virgo valde fecunda
Haec, et mater intacta,
Laeta ac tremebunda,
Verbo Dei subacta.
[Fol. 30^^.]
X. Cui vita beata
Cum perfectis futura,
Deo Patre parata
Sine fide mansura.
Benchuir bona regula.
[96.] Collectio super hominem qui
iiabet diabolum.
Domine, sancte Pater, omnipotens aeterne
Deus, expelle diabolum et gentilitatem ab
homine isto, de capite, de capillis, de e%fhe£Q, CcJieMo
de vertice, de fronte, de oculis, de auribus,
de naribus, de labiis, de ore, de lingua, de
sublingua, de faucibus, de gutture, de collo,
de corde, de corpore toto, de omnibus
compaginibus membrorum suorum, intus et
deforis, de ossibus, de venis, de nervis, de
sanguine, de sensu, de cogitationibus, de
verbis» de omnibus operibus suis, de virtute,
[Fol. 3ir.] de omni conversatione ejus, hic.
ANTIPHONiE SUPER CANTEMUS ET BENEDICITE.
29
et in futuro. Sed operetur in te virtus Christi,
in eo qui propassus est ut vitam aetemam
mereamur, per Dominum nostrum Jesum
Christum Filium suum, &c.
[97.] Oratio de Martyribus.
}ij4 Deus qui martyribus tuis largitus es reg-
num, nobis autem peccantibus veniam praes-
tare digneris. Hi coronam suam passione per
fidem meruerunt ; nos autem pro iniquitatibus
et praevaricationibus nostris remissionem a te
ct misericordiam postulamus per te, Jesu
Christe, &c.
[98.] Incipit antiphona in natau
DOMINI,
SUPER DOMINE REFUGIUM.
AD SECUNDAM.
[Fol. 3IZ'.]
I^ Ab hodiemo die nox minuitur, dies cre-
scit, concutiuntur tenebrse» lumen augetur, et
in lucro lucis noctuma dispendia transferuntun
[99.] InCIPIUKT ANTIPHONiE SUPER
Cantemus et Benedicite.
[i. Super Cantemus.']
I^ Educti ex i?£gypto patres nostri et per-
transierunt pedibus Rubrum Mare, [et] dix-
emnt laudem Domino nostro.
[2. Super Benedicite^
Tres pueri m caminum missi sunt,
Et non timuemnt
Flammam ignis, [et] dixemnt
Laudem Domino nostro.
[3. Super Cantemus,]
Filii Hebraeorum penetravemnt,
Israelitsc plebes transierunt
Per siccum mare, [et] laudem dixemnt.
[4. Super Benedicite.]
Tres pueri te orabant,
De medio ignis ad te clamabant,
Ex una voce hymnum dicebant
[5. Super Cantemus7\
Gloriosus in sanctis, mirabilis in majestat-
ibus, faciens prodigia.
[6. Super Benedicite.]
Benedicamus Deum Patrem, et Filium, et
Spiritum Sanctum, Dominum.
[Fol. 52r.]
[7. Super Cantemus.]
Dextram l^evamque Moyses aspexit,
Viam regalem populum eduxit,
Ad Kttus maris usque perduxit.
[8. Super Befiedicite.]
Fomacis flammas pueri contempsemnt,
Christo jugiter immolavemnt,
Viam iniquam dereliquerunt.
[lOO.] SUPER LAUDATE DOMIKUM DE
CCELIS.
De coelis Dominum laudate, psalterium
jucundum immolate, laudate eum in sono
tubae.
[99.] [ANTIPHONiE SUPER CaNTEMUS
ET BeNEDICITE.]
[9. Super Cantemus ]
Pharao demersus est in Rubmm Mare;
Moyses pertransit in sicco pede maria, [et]
dixit, Deo cantate.
[10. Super Benedicite.']
Tres pueri in caminum conjecti
Verbo cogentis regis iniqui
Canebant hymnum domino regi.
;;o
ANTIPHOXAE DE MARTYKIBUS : AD COMMUNIONEM.
[ 1 1 . Super Canlemus.'\
Gubernasti, Domine, populum tuum per
Rubrum Mare.
[12. Stiper Benedicite?\
Tres pueri cantabant una voce de medio
ignis ardentis flammae.
[13. Super Cantemus^
Domine, tu regnas in aeternum. et in
saeculum saeculi. et adhuc.
[14. Stiper Beneciicite7\
Sancti et humiles corde benedicite Domiiii
Dominum.
[15. Super CantemusJ]
Dominus conterens bella ; Dominus nomen
cst illi.
[16. Super BenediciteJ]
Benedicite omnia opera Dei Dominum.
[Fol. 32^.]
[17. Super Cantemus^
|ij< Cantemus Domino, gloriose enim mag-
niflcaius est.
[ 1 8. Super Benedicite^
Hymnum dicite, et superexaltate eum in
saecula.
[19. Super Cantemus.\
Fih'i autem Israel abierunt per siccum per
medium mare.
[20. Super Beftedicite.]
Benedicamus Deum Patrem, et Filium, et
Spiritum Sanctum, Dominum.
[ loi.] De martyribus.
Post ignes et laminas,
Cruces atque bestias,
Sancti cum magno triumpho
Vehuntur in regnum
Et in refrigerium.
[102.] Item alia de martyribus.
H i sunt qui venerunt ex magna tribulatione,
et laverunt stolas suas, et candidas eas fecerunt
in sanguine Agni.
[103.]
De martykibus.
I n memoria martyrum tuorum,
Domine, adesto precibus servorum tuorum,
Christe.
[104.] De martyribus.
In invocatione sanctorum martyrum.
Miserere, Deus, supph'cum tuorum.
[105.] Super Domine refugium in
dominico die.
I^ Convertere, Domine, usquequo .^ et de-
precabilis esto super servos tuos.
[ic6.]
Item alia.
Respice in servos tuos, et in opera tua,
Domine.
[107.] Item alia.
Repleti sumus mane misericordia tua.
[108.] Alia cotidiana.
Sit splendor Domini Dei nostri super nos.
[109.] >^ Ad communionem.
Corpus Domini accepimus, et sanguine ejus
potati sumus. Ab omni malo non timebimus,
quia Dominus nobiscum est.
[Fol. 33r.]
[iio.] Item alia.
Gustate et videte, Alleluia, quam suavisest
Dominus. Alleluia.
GLOKIA IN EXCELSIS : AD HORAS DTEI ORATIO COMMUNIS.
31
[iii.] Item alia.
In labiis meis meditabor hymnum, Alleluia^
cum docueris me ego justitias respondebo.
Alleluia.
[112.] Alia.
Hoc sacrum corpus Domint et Salvatorfs
sanguinem sumite vobis in vitam perennem.
Alleluia.
[113.] Item alia.
Quam dulcia faucibus meis eloquia tua»
Domine. [Airetuia.]
[114.]
Itfm alia..
Hic est pjinis vivus qui de cceto descendit,
Alleluia. Qui manducat ex eo vivet iin
seternum. AUeluia.
[115.] Item alia.
Refecti Christi corpore et sanguine tibi"
semper, Domine, dfcamus, Alleluia.
[116.] ^ Ad vesperum et ad. matutinam..
Gloria in excekis Deo, et in terra pax
hominibus bonae voluntatis.
Laudamus te, benedicimus te, adoramus te,
glorificamus te, magnificamus te, gratias
agimus tibi, propter magnam misericordiam
tuam, Domine, rex coelestis, Deus, Pater
omnipotens.
Domine, Fili unigenite, Jesu Christe,
Sancte Spiritus Dei, et omnes dicimus,.
Amen.
Domine, Fili Dei Patris, Agne Dei, qui
tollis peccatum mundi, miserere nobis.
Suscipe orationem nostram, qui sedes ad
dexteram Dei Patris, miserere nobis.
Quoniam tu solus sanctus, tu solus Domi-
nus, tu solus gloriosus cum Spiritu Sancto ih
gloria Dei Patris. Amen.
[Fol. 33^^.] [A^^tpAona.]
(i.) Cotidie benedicimus te, et laudamus
nomen tuum in aeternum et in saeculum saeculi.
Amen.
(2.) Dignare, Domine, die ista sine peccato
nos custodire.
(3.) Benedictus es, Domine, Deus patrum
nostrorum, et laudibile et gloriosum nomen
tuum in saecula. Amen.
(4.) Miserere nobis, Domine, miserere
nobis.
(5.) Verba mea auribus [percipe, Domine,
intellige clamorem meum. Intende voci
orationis meae, rex meus] et Deus meus.
(6.) Mane et exaudies vocem meam.
(7.) Mane oratio meai praeveniet te, Do-
mine.
(8.) Diebus atque noctibus, horis atque
momentis, uiuserere nobis,. Domine.
(9.)» Oratijonibus ac: meritis sanctorum
tuonam mtisereire [nobis, Domine].
(10.) [Orationibus ax: meritis] angelorum
airchangelorum, patriarcbarum, prophetarum,
miscrcre nobis, Domiae.
(11.) [Orationibus ac meritis] aposto-
lorunv nxartyrum, et confessorum, atque
universL gradus saactorum, miserere [nobis,
Domine.]
(12..) Gloria et honor Patri.. et Filio, et
Spiri^ui Sancto, et nunc, et semper, et in
saecula saeculorum. Amen.
[Fol. 34r.]
[117.] Ad. HORAS DIEI ORATIO COMMUNIS.
\_An/. i.] lin te, Domine, speravi ; non
confundar in aeternum. In justitia tua libera
me, et eripe me.
\_Ant, if.] Domine Deus meus, ne disces-
seris a me ; intende in adjutorium meum, Do-
mine salutis meae.
[Ani. iii.] Deus, in adjutorium meum
intende; Domine, ad adjuvandum me festina.
;S2
ORATIO PRO ABBATE I AD HORAS : POST LAUDATE : DE MARTYRIBUS.
[Oraiio.'] Fe^tina, Domine, Hberare nos
ex cmnibus pCccatis nostris, [Qui regnas,
&c.]
[ii8.] Oratio pro abbate Noslrko.
.\_/inL i.] Dominus conservet euin, tet
vivificet eum, et beatum faciat eum in terra.
{^Ani. ii.] Dominus custodiat te ab omni
malo ; custodiat animam tuam Dominus,
[Ani. iii.] Dominus custodiat introitum
luum, et exitum tuum, ex hoc, nunc, et usque
in saeculum.
[119.] COMMON OROIT DUN.
[Ant.'\ Custodi nos, Domine, ut puplllaift
ocuH, sub umbra alarum tuarum protege nos.
[Oraiio.'] Protegere et sanctificare digfieris
[nos] omnes, omnipotens Deus, [Qui regnas,
&c.]
Pater noster, &c.
[Fol. 34J:/.]
[120.] Ad MATlJTlNAM.
Deus, Deus noster, ad te de luce vlgilare
debemus, et tu excita de gravi somno, et
libera de sopore animas nostras, ut in cubilibus
nostris compungamur, tt tui esse memofes
mereamur, Qui regnas, &C.
fl2I.] Ad horam nonam.
Convenientes, fratreS dilectissimi, ad ora-
tionem nonam, in quo tempore latro confessus
est, et regnum paradisi pollicetur ei, ita ti
nos, Domine, confitemur peccata nostra, ut
regnum ccelorum consequamur, et vitam
aeternam mereamur, Qui regnas, &c.
[Fol. 35;'.]
[122.] Ad secundam.
Domine, sancte Pater, omnipotens aeterhe
Deus, qui diem clarificas, et in lumine
luminas, misericordiam tuam, Domihe, n^
auferas a nobis ; redde nobis laetitiam salu
taris tui, et spiritu principali confirma nos, ut
oriatur lucifer in cordibus nostris, per te, Jesu
Christe, Qui regnas, &c.
[123.] PosT laudate pueri dominum in
dominico die.
Te Patrem adoramus aeternum.
Te sempiternum Filium invocamus.
Teque Spiritum Sanctum in una divini-
tatis substantia manentem confitemur.
Tibi uni Deo in Trinitate debitas laudes
et gratias referimus, ut te incessabili voce
laudare mereamur, per aeterna ssecula
saeculorum.
[124.] De martyribus.
Sancti et gloriosi, mirabiles atque potentes,
martyres, quorum in bperibus gaudet
Dominus, et in congregatione laetatur,
intercessores optimi, et fortissimi protec-
tores, mementote nostri Semper in conspectu
Domini, ut Domini mereamuf auxilium, Qui
regnas, &c.
[Fol. 3Sz/.]
[125.] Item alia post laudate.
Te Patrem adoramus ^etemum.
Te sempiternxim Filiufn invocamus.
Teque Spiritum Sanctum in una divini-
tatis substantia mahentem confitemur.
Tibi Trinitati laildes et gnatias referimus.
Tibi uni Deo incessabilem dicimus laudem.
Tie Patrem ingenitum,
Te Filium unigenitum.
Te Spiritum Sanctum a Patre et Filio
procedentem corde trredimiis.
Tibi inaestimabili, incomprehensibili, omni-
potens Deus, gratias agimus, Qui regnas
in saecula, &ic*
AD CEREUM BENEDICENDUM : IN MEMOklAM ABBATUM NOSTRORUM.
33
11.
[126.] Item alia super laudate.
Te, Pater rerum, jure laudamus.
Te in omni loco fatemur et colimus.
Tibi famulatu spontaneo ministramus.
Exaudi nos, et praesta ea quae rogamus,
Qui regnas, &c.
[Fol. 36r.]
[127.] Ad cereu[m] benedice[ndum.]
In nocte tu fuisti columna ignis, Domine»
ad defendendam plebem tuam a facie Phara-
onis, et exercitus ejus ; ita [et] digneris,
Domine, emittere Spiritum tuum Sanctum
de throno flammeo gemmatoque terribili tuo
ad custodiendam plebem tuam. In ista
nocte scuto fidei defendas nos, ut non
timeamus a timore nocturno, Qui regnas in
saecula, &c.
[128.] [POST LAUDATE PUERI DOMINUM.]
[Te Patrem adoramus aeternum.
Te sempiternum Filium invocamus.
Te] que Spiritum Sanctum in una divini-
[tatis substantia m]anentem confitemur.
Tibi[uni Deo in Trinitate d]ebitas laudes
et gratias [referimus, ut te i]ncessabili voce
laudare [mereamur, per aetema saecula
saeculorum.]
[Fol. 362^.]
[129.] [In] memoriam abbatum nostrorum.
I.
Sancta sanctorum opera
Patrum, fratres, fortissima,
Benchorensi in optima
Fundatorum ecclesia,
Abbatum eminentia,
Numerum, tempora, nomina,
Sine fine fulgentia,
Audite magna merita,
Quos convocavit Dominus
Coelorum re^ni sedibus.
111.
Amavit Christus Comgillum,
Bene et ipse Dominum,
Carum habuit Beognoum,
Domnum ornavit ^Edeum,
Elegit sanctum Sinlanum,
Famosum mundi magistrum,
Quos convocavit Dominus
Ccelorum regni sedibus.
Gratum fecit Fintenanum
Heredem almum inclitum,
Illustravit Maclaisreum
Kaput abbatum omnium,
Lampade sacrae Seganum
Magnum scripturae medicum.
Quos [convocavit Dominus
Coelorum regni sedibus.]
iv. Notus vir erat Berachus,
Ornatus et Cumenenus,
Pastor Columba congruus,
Querela absque Aidanus,
Kector bonus Baithenus,
Summus antistes Critanus,
Quos [convocavit Dominus
Coelorum regni sedibus.]
V. Tantis successit C[o]lmanus,
Vir amabilis omnibus,
Xpo [z,e. Christo] nunc sedet supremus
Ymnos canens. Quindecimus
Zoen ut carpat Cronanus,
Conservet eum Dominus.
Quos convocabit Dominus
Coelorum regni sedibus.
vi. Horum sanctorum merita
Abbatum fidelissima
Erga Comgillum congrua
Invocamus altissima,
Uti possimus omnia
Nostra delere crimina,
Per Jesum Christum, aeterna
Regnantem in saecula.
[FlNIS.]
NOTES.
[For the meaning of the abbre\nations and signs used in these notes, see the beginning of the Introduction.]
[0
'In nomine Dei summi/ This short and pious
motto which is written on the upper margin of the
opening page of the Bangor Antiphonary seems to have
been especially, if not exclusively, used by Irish scribes.
It occurs at the commencement of the portion of an
Irish sermon inserted in the middle of Lib. xxi. cap. 24.
of an eighth century copy of the Hibemensis at Cambray.
(H. Wasserschleben, Die Irische Kanonensammlung^
Leipzig, 1885, p. 70.) The *Capitularis descriptio* at
the commencement of the Chartres MS. of the * Hiber-
nensis ' opens with ihe same words. (H. Bradshaw, The
early collection of Canons known as the Hibernensis^
Cambridge, 1893, P« 5o-) So does the Hibemensis
itself in the same MS. ijbid. p. 58.) It is found as a
heading on Fol. 5«;. of the Irish Libellus Precumy Harl.
MS. 7653 (see Appendix) also on fol. 46r. of MS.
R^.^A. XX. where it may be reckoned among the
signs of Irish influence on that Northern English MS.
Also at ihe head of one of the Charters in the Cartu-
lary of the Celtic monastery of Landevenec. (Ed.
A. de la Borderie, Rennes, 1888. p. 164.)
* Canticum Moysi.' This Song of Moses taken from
Deut xxxii. 1-43 is part of daily opOpos in the Greek
Divine Ofiice. It is used at Lauds on some Sundays m
the Mozarabic Breviaiy ; at Lauds on Saturday in the
Roman, etc, and Monastic Breviaries. In the latter
a * Divisio ' is marked at verse 22, * Ignis succensus est
in flirore.' In the Ambrosian Breviary it is used at
Lauds instead of ' Benedictus ' on Sundays in Advent,
on Christmas Day, the Feasts of the Circumcision and
of the Epiphany.
Analogy would therefore point to this Canticle being
used at Bangor at Mattins, and if our theory of the use
of this MS. is correct, at Mattins on Saturdays and
Sundays.
On the other hand, this is the only canticle throughout
the Antiphonary of Bangor which is provided wiih a
refrain. The repetition of the first word *Audite' as
a catchword at frequent intervals shows that the first
verse, or part of it, was repeated in the course of its
recitation, as the Invitatorium 'Adoremus Dominum/
prefixed to ' Venite exultemus,' is repeated several times
in the course of that Canticle at the commencement of
Nocturas in the Roman Breviary, and as * Nunc dimittis '
is farced in the Roman Missal at the distribuiion of
candles on Candlemas Day by the repetition of its last
verse after each verse of the Canticle including * Gloria
Patri.* These are the only survivals of fiarced Canticles
or Psalms in the Roman rite of the present day. This
fact suggests the inference that this * Canticum Moysi '
was part of Nocturas, as distinguished from Lauds, at
Bangor, and that it occupied a position corresponding
to the position of ' Venite exultemus.' But no similar
use of this Conticle is known to exist or to have existed
anywhere. It must also be noticed ihat there is no
refrain in S. where the Canticle is, as usual in later
MSS. written in verses, and not, as here, in para-
graphs, often consisting of more than one verse.
Indeed we do not think that the inference is a trae
one. For although [i.] is the only Canticle in B in
which ihe opening word of the refrain is written down,
yet it will be noticed that every other Canticle, except
* Benedicite omnia opera ' [6 ] which has an original
refrain of its own, is written, not in verses, but in para-
graphs of irregular length, like ' Audite coeh',' and we
believe that they were all intended to be used, like
'Audite coehV responsorially not antiphonally. A
cantor or cantors recited the Canticle, the body of
monks or the congregation present breaking in again
and again with some appointed refrain. If so, this must
be regarded as a mark of the great antiquity of the
Bangor Book ; the responsorial way of reciting Canticles
aod Psalms having given way almost everywhere, at a
very early date, to the antiphonal, but being still retained
at Bangor in the seventh century.
For the history of the gradual supersession of the
responsorial mode of reciting or chaunting by the anti-
phonal see P. BatifTol (Histoire du Breviaire Romain^
Parie, 1893, P- 4^-)
F 2
36
KOTES.
»>
>»
>»
In thc Divine office of the East Syrian Church an
anthem is intercalated between all the verses of certain
Psalms on Sundays and Feasts of our Lord. (A. J.
Mzdean, Easf Synan Z>ai/y Offjrgs, London, 1894, pp.
152, 154.) In the Greek Divine office on Easter Even
there is an anthem to each verse of Psalm 118. ( Triodion,
Venice, 1863, pp. 398-407.)
The lost portions of this Canticle have been restored
within square brackets from the Vulgate. The restora-
tion of an * Audite* within such brackets is of course a
conjectural addition to the Vulgate text. For variae
lectiones see Introd. § 7. The readings of S. are noted
below.
Verse 2 for * ut ' S. reads * in * as in MS. text.
„ 5 for *atque' S. reads *et.'
„ 1 1 for * volandum ' S. reads * ualandum.'
13 after *oleum' S. omits *que.'
15 for *dilectus' S. reads * dilectatus.'
„ [dereliquit . . . suum] the absence of these
four words is not due to any defect in the
skin, but to deliberate omission from the
text. They are also omitted in S. where,
however, the words * et reliquit deum
factorem suum ' are added after ' salutari
suo.' There is no room for such an
addition in the missing portion of B.
16 [ad] iracundiam. These two words are
omitted in the main text, but the words, * et
in iracu[n]dia[m] ' have been written on
the margin.
17 for * demoniis ' S. reads * demonibus.'
„ for * coluerunt ' S. reads * nouerunt.'
22 S. omits *que,* as B.
24 S. adds *a' after *aves,' as B.
„ Froin the double stop after * serpentium,*
and the capital F at the beginning of
th€ next line we infer that an *Audite'
has been torn off at the end of this
verse.
„ 2% S. omits *est.*
„ 30 for * fugent ' S. reads * fugiant'
», 35 for *iabatur' S. reads Mauatur' [i.e. labatur.]
„ 36 for * residuique * S. reads * et residui.*
„ 37 for * dicet ' S. reads * dicent'
„ 38 for *quorum' S. reads *corum' [i.e. quorum.]
„ for * surgant' S. reads * surgent'
39 for *vivere* S. reads * uiuificare.'
„ 43 S. omits * in saecula saeculorum.^
\A
Title. The title to this Hymn in this MS. is the
earliest authority for attributing its composition to St.
9»
^»
»»
•^»
■»»
n
»»
Hilary. Cassander printed it from a very ancicnt MS.
containing the * Regula S. Benedicti,' and a * Libellus
Hymnorum.' He does not enable us to identify the
MS., but the Hymn is there described as * incerto
auctore.* {Jlymni Ecciesiast. in Opp. Paris, x6i6, pp. 149,
186.) Muratori is disinclined to believe that the Hymn
is the composition of St Hilary on the ground of its
want of finish and polish. * Majorem fortasse elegantiam
desiderabunt nonnulli ut eum sancto Hilario adscribant*
(M. p. 125,)
Daniel prints it among the * Hymni uciairoTot ' circa
saec. vi-ix conscripti' (Dan. Tom. i. p. 191.) Dr.
Julian inclines to the opinion that it is an anonymous
poem of the sixth century. (Dict. of Hymnology^ London,
1S92, p. 642, § V.) Bede, as quoted below, describing
the metre of this Hymn calls it * ille hymnus pulcherri-
mus,' but he makes no mention of its being the compo-
sition of St. Hilary, and his silence on that point seems
to prove that either he did not know of, or did not
accept, its reputed authorship.
The Hilary to whom this Hymn is ascribed in B.
is no doubt St Hilary of Poictiers, who died in 368.
This is expliciily stated in the Latin preface to the
same Hymn in L.H. *Hiiarius, Episcopus et prin-
ceps clvitatis que dicitur Pictavis fecit hunc Ymnum
Christo," etc. (p. 15) and a similar statement as to
its authorship is in the Latin Preface to it in L.H.*
(p. 20.)
Although H"ilar)''s * Liber Hymnorum * is lost, and
there are no h)Tnns extant which can with absolute
certainty be assigned to him, yet there is good and early
authority for his reputation as a Hymn-writer. The
Fourth Cofuncil of Toledo, a.d. 633, speaks of and
defends Hymns as then used in church, * quos beatissimi
auctores Hilarius et Ambrosius ediderunt.' (Canon 13.
Mansi, Concil. Ampliss. Collec. Tom. x. p. 622.) And St.
Isidore of SeviHe, who died in 636, says : * Sunt autem
divini Hymni, sunt et humano ingenio compositi.
Hilarius autem Gallus, episcopus Pictaviensis, eloquen-
tia conspicuus, carmine floruit primus. Post quem
Ambrosius episcopus, &c.' (Isidorus Hispalensis, dc
Eccles. Officiis^ Lib. i. cap. 6.)
These quotations in no wise prove that the Bangor
Antiphonary is right in attributing this hymn to St Hilary.
Indeed while on the one hand they give some ground
for such attribntion, on the other hand they suggest the
possibility of a popular hymn being assigned to a well-
known author, as in the cases of * Te Deum laudamus '
and * Quicumque vult.'
There are some internal indications of the date of
composition in the Hymn itself, but not of a very precise
character.
NOTES.
37
In stanza xxxii the hymn runs :
* Ante lucem turba fratrum.
Concinemus gloriam.'
Daniel thought that he detected here an illustration of
the words of Pliny : " quod Christiani essent soliti
stato die ante lucem convenire carmenque Christo quasi
Deo dicere." (Dan. Tom. iv. p. 31.) And that the
above lines indicated a very primitive date for the com-
position of the Hymn, and that they even suggested
or corroborated the tradition of a very early connexion
between the churches of Asia Minor and Britain ! But
the reference is evidently not to the nocturnal meetings
of the earliest Christians in times of heathen persecution,
but to the *nocturns* or midnight and early morning
devotions of the monastic orders. The phrase * turba
fratrum ' also occurs in stanza i. and, though capable of
a more general interpretation, probably refers to the
crowd of monks in the monastery of Bangor or else-
where.
* Gallicantus ' in stanza xxxiv. may be a liturgical term.
The titie or rubric to * Aeterne rerum conditor ' and to
this hymn * Hymnum dicat ' is * Incipiunt Hymni noc-
tumi post mediam noctem ad primum gallicantum ' in the
Cod. MS. Vetustiss. Reg. Sueciae n. 12 nunc Alex. II.
(Thomasius, Opp, omniay Ed. Vezzosi, Romae 1747,
t. ii. p. 404.) The first mass for Christmas Day in the
Sarum Missal is entitled *Ad missam in Gallicantu.'
All these expressions may point to a date after the
establishment and organization of monasticism in West-
ern Christendom, that is to say, to a date not earlier
ihan the fifth, and possibly not earlier than the sixth,
century. The ascription of this hymn, therefore, to
St. Hilary of Poictiers, seems to be at least a century
too early.
In stanza x. there is an allusion to the miracles wrought
by our Saviour in His youth. This points to an ac-
quaintance with the apocryphal gospel of the Child-
hood, a Gnostic production of the second century
which became widely disseminated. A Latin translation
of it is known to exist in a fifth century palimpsest MS.
at Vienna. (Smith and Wace, Dict of Christ, Biog, vol.
ii. p. 704.)
Metre. Bede quotes this hymn in his work, De Artc
Metrica^ as an example of *trochaic tetrameter metre.'
His words are these : " Metrum trochaicum tetrame-
trum, quod a poetis Graecis et Latinis frequentissime
ponitur, recipit locis omnibus trochaeum, spondeum
omnibus praeter tertium. Currit autem alternis versi-
culis ita ut prior habeat pedes quatuor, posterior pedes
tres et syllabam. Hujus exemplum est totus ille hymnus
pulcherrimus.
Hymnum dicat turba fratrum, hymnum cantus
C( t
personct, Christo regi concinentes laudes demus
debitas.'
" In quo aliquando et tertio loco prioris versiculi spon-
daeum reperies, ut *Pactor caeli, terrae factor,' *verbis
purgat leprae morbos.'" (Beda. De Arte Metrica^
% 23. P.L. Tom. xc. col. 173.) The lines (versiculi)
are trochaic dimeter acatalectic, and trochaic dimeter
catalectic alternately.
But we do not propose to discuss at length here or
elsewhere the metre of this and other Hymns of the
early Irish Church. Those who are interested in the
subject are referred to valuable disquisitions thereon by
Dr. J. H. Todd (L.H. pp. 47-9), and Zeuss {Gram-
matica Celtica^ Berlin, 1871, pp. 936-62.)
Use. There is no direction in the Bangor MS. as to
the place where, or the time when, this hymn was to be
used. The Rule of St. Ailbhe of Emly (ob. 542) ordered
that it should be sung when the bell was rung for the
Canonical Hours :
** The Hymnum Dicat should be sung
** At striking the bell for Canonical hours,
** All wash their hands carefully,
" The brethren assume their habit."
(J. 0'Laverty, Historical Account of the Diocese of Daivn
and Connor^ Dublin, 1884, vol. ii. p. 116.)
The Irish Preface to this hymn in L.H. (pp. 151, 162)
states that it was composed by St. Hilary after dinner,
and suggests its post-prandial use.
There can be littie doubt however that here it is
intended for use at Noctums or Matins.
Stanza. Line.
I The missing words in this stanza and
elsewher^ in this hymn are supph'ed
from L.H.
„ I The mutilated fourth word in this line,
lengthened out into * fidelium * by M.
is evidently *fratrum.' The second
letter * r ' is quite legible in the MS.
and a dissyllabic word is required by
the metre.
„ 3 The third word in this line must be
* concinentes,' which is the reading of
L.H. M. reads * concinentur,' which
is untranslatable.
„ 4 ' laudem ' — * debitam * L.H.
III 3 Cassander^s text agrees with the Bangor
MS. in reading 'uel,' but L.H. reads
*eV i.e. El, the Hebrew name for
God, as is there explained by the
accompanying gloss .i. Deus.
V I ' et terrae ' L.H.
VI 3 L.H. reads *albus,' which is only
38
NOTES
Stanza. Line.
Stanza. Lihe.
VII
IX
X
XIII
»
XIV
XVI
>l
XVII
XVIII
2
3
3
I
Xi2i.
I
XXII
3
I
XXIV
2
»
2
XXV
XXVI
3
3
>l
4
XXIX
another form of * alvus/ through the
interchange of * u * and * b.*
* uirgine puerpera * L.H.
*oculendus* L.H. *occidendus' Cas-
sander.
3, 4 See note to Title, adfinem,
2 *motari aquam,' MS. and L.H.
3 Cassander, as printed by Dan. (Tom. i.
p. 192) read *moerore tentis' instead
of ' mero retentis * ; but the latter
rendering is obviously the right
one.
4 *propinnando poculo* L.H. The MS.
reading ' populo ' may therefore be a
mistake for *poculo.' We have
thought it best, however, to retain
' populo.* Compare
* Propinatque dei plebem
Spiritale poculum.'
[13] Stanza xvii. lines 7, 8.
*Etrefert'L.H.
*quibus* must be treated as a mono-
syllable. L.H. reads *quis' (for
* queis.') The shorter form is re-
quired by the metre.
3 * instruentur ' MS. * instruuntur ' L.H.
* instruentur ' is probably due to an
unclassical scribe imagining it to come
from a verb * instruere.' Compare
*pendunt' in stanza xxii. line i.
3, 4 In this verse M. reads * grassantur ' ;
L.H. reads *grassatur' and *offeren-
dus.' The MS. text *grasatur* and
* offerentes.'
I -4 This verse is accidentally omitted in the
MS. It is supplied here from I>.H.
For the curious mark on the margin
of the MS. see Part I. Fol. ^r, note 3,
*necandum' L.H.
*grasatur' MS. *grassatur' L.H.
*pendunt' MS. *pandunt' L.H. See
note to XVI. 3.
* Anna ' MS. * Annas ' L. H.
*praecepit' L.H. The grammar requires
* praecepit ' but the metre * praecipit.'
*quo*MS. andL.H.
* mentax ' L.H.
* uideret * MS. followed by M. but the
metre requires * viderit ' which is also
the reading of L.H.
*ianuis clausis' MS. and L.H. but the
XXXI
II
XXXII
f>
I
2
XXXIV
I)
XXXVI
h 2
metre requires the transposition of
these two words.
*Praecepit' L.H. but 'praecipit* is
preferable both metrically and
grammatically.
Cassander prints * baptizare ' a possible
reading.
* fratrum.' See note to Title.
* Concinnemus ' L.H. For the bearing
of this verse on the date of the hymn
see note to Title.
* Gallicantus.* See note to Title.
*cantantes' L.H.
* Ante lucem decantantes christo regi •
domino ' L.H. See note to Tiile.
3 L.H. prefixes *et * to this line.
XXXVII 1-4 This doxology is not printed in Dan.
In Cassander's edition, after which
Daniel printed, it is only represented
by * Oloria &c.'
The foUowing three short anthems follow the last
verse of this hymn in L.H. They are in the hand-
writing of the original scribe, though the style of letters
is more angular than in the body of the hymn.
(i) Te decet ymnus deus in Sion et tibi reddetur
uotum in hierusalem. (Ps. bdv. 2.) So L.H.*
(2) Canticis spiritalibus dilectati ymnos christe
consonantes canimus tibi quibus tua domine
maiestas possit placari oblata deo laudis hostia
spiritali per te christe ihesu saluator. To
which L.H.* adds 'mundi qui.'
(3) Unitas in trinitate te deprecor domine ut me
semper trahas totum tibi uotum nouere.
Of these Anthems :
(1) is found as an anthem in an eighth or ninth
century fragment of an Irish *Officium
Defunctorum ' at St. Gall, MS. 1395, printed
in W. p. 80.
(2) occurs as an *[oratio] post Evangelium' on
fol. 26r. of B. [84] p. 26.
(3) has not been hitherto found elsewhere. IL is
not in L.H.*
[3]
Title. The addition of the woids *ut alii dicunt,'
omitted by M. may be taken to prove that even in the
seventh century there was some doubt about the Apos-
tolic authorship of this Hymn. We may compare them
with the words * commonly called ' prefixed to the words
40
NOTES.
Stanza. Line.
XV
XVII 3
XXIV 3
XXV 3
XXVII 1-4
XXVIII 4
XXIX 4
XXXI 4
vident sepultum
cinerem (1. regem) cum curribus
demersum rubrum (1. rubri.)
maris in fluctibus.
{Lateinische Hymntn des Mittelalters^
Freiburg, 1853, Tom. i. p. 218.)
Muratori read the word ' cicni/ and
Daniel, printing after Muratori, offered
the explanation that Moses and
Miriam were called swans, because
they sangsongs (Dan. Tom. iv. p. 34.)
In Harl. MS. 1023, fol. 63?». (a twelfth
century Irish Evangeliarium) there is a
list of the Kings of Egypt inserted,
which begins thus : * Faro cincris rex
regnavit in aegipto, sub quo in aegipto
in captivitate filii israel fuerunt ; hic
item persequens filios israel in mari
rubro mersus est, et septem in aegipto
annis regnavit. Fost cincrim farao
cerrest xii. annos regnavit, &a*
Moquatur' MS. but *qu' is frequently
written for *c' in Irish MSS. and
viu versA,
*hora' MS. The grammar requires a
plural noun.
M. printed this line differently, dividing
it thus, — Fune retruso — Danielcopied
M. (Dan. Tom. iv. p. 32, line 95.)
But there can be no doubt as to the
right division of the words. The
reference to death (funus) is intelli-
gible ; the reference to a rope (funis)
is not so readily understood.
* saturaturis * M6.
This mutilated stanza is not easy to
translate. We have altered * odire '
into *odere' (= oderunt) as *invi-
dere' seems to stand for * inviderunt.'
Daniel proposes to alter and complete
the verse thus :
*Cui invidere
£t oderunt, animam
Pro inimicis
Prorogans precatus est'
(Dan. Tom. iv. p. 34.)
See note to [89].
Possibly for *tradituro,' we ought to
read *tradituri.'
* Obtondit ' MS. * o Vbeing perhaps sub-
stituted for *e' in consequence of
XXXIII
XXXIV
XXXIX
XL
Stanza. Line.
the next word beginning with *o,'
[oris, MS.]
2 For the MS. * annos ' we have substi-
tuted * annis.' The other altemative
would be to alter *millibus* into
*mille,' but the line would then be
a syllable short
1 For * protoplastum * see note to Title.
2 * Soboli ' may be the ablative ' with his
wicked progeny ' ; * mali ' must be the
genitive after * ultrice.'
XXXVIII 3,4 *Supernis' *Humeris.' It would be
neater Latin if these two words were
to change place, but there is not
sufficient ground for disturbing the
text.
3 The metre requires that * cuique * should
be treated as a trisyllable.
4 Either * possumus ' is bad Latin for
*possimus,* or the question must be
treated as a direct one.
XLI 2 For * micrologi ' (* migrologi * MS.) see
note to Title.
XLII 4 The *alleluia' placed after the first and
last verses of this hymn is suggestive
of Easter-tide.
[4]
Title. If * b * has been rightly expanded into * Bene-
dictio,' we have here a Title not known to exist else-
where for this Canticle. See Part I. Fol. 6r. note i.
Muratori printed the title as * Canticum sancti Zachariae,'
but * b ' cannot possibly be an abbreviation for * Canti-
cum.'
This Canticle occurs also in L.H. (pp. 19 1-3), where
it is headed * Benedictus Dominus,' and also in L.H.*
p. 33. The text in both is substantially identical with
the text in the Bangor Antiphonary, but omitting some
merely orthographical variations, the more important
various readings have been noted below.
For a comparison of ihe Bangor text with the Vul-
gate see Introd. § 7.
Use. We have no statement or indication here as
to the use or position of this Caniicle. In the Greek,
Roman, (both secular and monastic,) and Ambrosian
Service books it is in daily use at op6po9 or Lauds, but
has no place in the Liturgy. In Mozarabic Service
books it is used occasionally both in the Divine Office
and in the Liturgy; in the Divine Office on certain
Saints' Days *In festis de uno justo' (P.L. Ixxxvi. 870)
NOTES.
4*
99
II
in the liturgy and after the ' Officium ' and before the
• Lectio prophetica,' on the Sunday of the Advent of
St John the Baptist, and, if Leslie's conjecture is right,
on Easter Day (P.L. Ixxxv. 478, 751). As to the Old-
Gallican Church, information is wanting about the
stnicture of its Divine Office, but the * Benedictus ' was
used either at every Mass or at least on certain Festivals.
The Sacramentarium Gallicanum has six 'Collationes
post Prophetiam ' (Benedictus) one for Advent, two for
St John the Baptist, and three for Sundays. Judging
from the general purport of the Bangor Antiphonary,
we conclude that it is placed here for use at Saturday
and Sunday Mattins, and possibly, for daily use at the
same office.
Verse 70 *eo' MS. This is probably a clerical errop
for * euo * (aevo), the cursive interlinear * u *
having been accidentally omitted to be
added by the scribe. ' aeuo ' is the read-
ing in L.H., * euo ' in L.H.*
„ 71 For the opening *et* L.H. reads *ut.*
Miberabit' MS. *Ubefauit' LH. and
L.H.*
72 *sui sancti' L.H. L.H.*
77 The *meorum ' of the MS. is an obvious
error for ' eorum,' which is the reading
of L.H. the opening *ra' having been
suggested to the writer by the coHcluding
' m ' of the preceding word. It is curious
that ' meorum ' should be also the read-
ing of L.H.*
79 Before *his* L.H.* kiserts *et'; *uia'
L.H.; L.H.*
80 Verse 80 is appended here to this Cantide
as a sort of anthem. It is separated from
the rest of the Canticle by an undulating
omamental line, as well as by a triple stop.
The addition is very unusuak The only
other MSS. or printed Service-books of
any kind in which it is known to us to
be found are L.H. and L.H.* We infer
from this fact that the addition is an Irish
peculiarity.
After * desertis ' L.H. adds Mocis.' For *ad' before
• Israer both B. and L.H.* read * et'
[5]
We come now to three inserted leaves of the MS.
foll. 7, 8, 9, containing in their entirety two canticles, the
• Canticum Moysi * commencing * Cantemus Domino,*
&c, and the * Benedictio trium puerorum ' commencing
• Benedicite omnia opera.' These leaves are of the
original skin, and are covered wiih the original hand-
99
99
writing, and are in every sfense part of the original MS.
It is evident that placed as they are now, in the middle
of another Canticle, they are not in their proper place ;
but neither an examination of the make up of the MS.
(Pt I. p. xviii.) nor the consideration of its contents
enables us to fix upon any position from which they
have been displaced, and to which they must certainly
have belonged« If we were to place them anywhere
later on in the MS- we would place them after fol. 27,
which contains on its recto the greater part of a collect
* super cantemus,' and on its verso a collect * super
Benedicite.' But we aie driven to hold the theory that
they were originally intended to be loose, and to be
shifted backwards or forwards to that part of the MS.
where the collect or anthem occurs which was to be used
in connectioB with them«
Collects and anthems for both canticles are scattered
up and down tbe MS. e.g. * Super Cantemus Domino '
on foU. 22?;, 23r, 24«^, ^S^^ 25V, 26«^, 2%v^ 31V, ^ir;
S2v; *Super Benediciie,' on folL 23^, 24^, 24», 25^, 251/,
2&V, 2yr, 3ir, 32r, 32^.
If the question arises, * Why are not the other four
Canticles treated in the same way ' ? The answer is that
there are no collects or anthems scattered up and down
the pages of tbe MS. which belong to them. The
* Canticum Moysi ' * Audite coeli quae loquor ' has its
own single refrain repeated again and again. The
* Benedictio (Canticum) Zachariae ' has a single verse,
appended anthem-wise at its conclusion. * Te Deum
laudamus ' has a single verse prefixed anthem-wise at its
conxmencement. The three collects on FoL 35 are an
afterthought * Gloria in Excelsis ' has twelve anthems
written in close juxtaposition at its conclusion. None
of these four Canticles have therefore the same need of
being shifted which exists in the case of * Cantemus
Domino ' and * BenediCite omnia opera.' The difficulty
in the way of accepting this theory is not an insuperable
one, viz. that no other instance of such an arrange-
ment is known to us.
This Canticle, * A Song of Moses,' is taken from Exod.
XV. 1-19. It is also contained in L.H.* p. 32. The
text agrees mainly with the Old Latin. See Introd. § 7.
It is written not in verses but in paragraphs, the conclusion
of each paragraph being indicated by the use of a triple
( !• or . . ,) and in one case of a quadruple stop (...,)
but no part of the Canticle is indicated for use as a
refrain, to be repeated at the end of each paragraph,
as in the case of [i.] refrains being provided in [99J.
Use. In the absence of direct information as to the
use of this Canticle we must be guided by analogy. It
is not a part of any known Liturgy, though portions of
it are used occasionally, as in the Tract after the fourth
G
42
NOTES.
fl
»>
»>
»
»
»
Lection on Easter Even in the Roman Missal, and in
the Tract and * Prophetia * after the fifth Lection on the
same day in the Mozarabic Missal. In the Divine Office
it is said daily at Lauds {opOpo^) according to Greek
usage; at Lauds on Thursday according to Roman
usage both monastic and secular ; at £^ter-tide Lauds
according to Mozarabic usage, and at Sunday Lauds
according to Ambrosian usage. Old-Gallican usage is
unknown, but it was probably identical with Mozarabic
usage. It is most probable that at Bangor this Canticle
was either used at Easter-tide Mattins, or at Sunday
(and probably Saturday) Mattins, throughout the year
in accordance with Mozarabic or Ambrosian precedent,
so far as the Sunday is concemed.
Verse i equmf L.H.* deiecit LH.*
4 * electi principes eius submersi sunt in fubfo
mari' L.H.*
3 This verse reappears as an anthem to this
Canticle in [99] 15 on fol. 32^. p. 30.
6 Confregit, L.H.*
8 * Muros ' MS. no doubt Stands for * murus,^
which is the reading of L.H.*
10 for *merserunt' L.H.* reads 'srubmefsi
sunt'
1 1 Part of this verse reappears as an anthem
for this Canticle in [99] No. 5, on fol.
32«;. p. 29.
13 We have printed this verse as it stands in
the MS. ungrammatical though it be. A
reference to Introd. § 7, shows that it is a
mixture of Old Latin and Vulgate phrase-
ology. For further information see Saba-
tier in loco, The reading in L.H.* is
'gubemasti iustitia tua populum tuum
hunc quem h1>erasti.'
15 for * tabuerunt ' L.H.* reads * fluxerunt'
1 7 * habitationis tuae ' MS.
19 After the last verse L.H.* adds: "Deus
patris mei et exaltabo eum. Dominus
conterens bella, dominus nomen est illi " :
then immediately follows the Collect,
" Deus qui exeunti ex aegipto &C.'' t^2.]
[6]
Title. For the omission of the word * trium ' in tlie
title see Part i. fol. %v, note i. This Canticle is some-
times called the * Hymnus (ymnus) trium pueroraro^^
as later on in this MS. [86], in the Leofric Missai^
(Oxford, 1883, p. 3), &c. ; but the title 'Benedictio
trium Pueromm ' is believed to be of great antiquity,
and is said in Smith and Cheetham's DicL of Christian
Antiqq. vol. i. p. 187, to have been used by St Bene-
>♦
>t
»
dict, and by St. Fmctuosus of Bragas, who died about
665 ; but we have been unable to verify this statement.
It is found in the Utrecht Psalter (fol. 87«;). No title
is given in S. For its position in S. see List of Abbrevia-
tions.
This Canticle, as found in S. and L.H.* has substan-
tially the same text and order and number of verses as
here. In L.H.* an Irish Preface is prefixed to it,
which has been printed with a translation in the Revue
Celiique^ vol. vi. pp. 264-5.
It is taken from Dan. iii. 57-88, with one additional
verse.
Use. There being no rubric to regulate its use we
are left to inference or conjecture on that point In the
Greek Divine OflSce it is used daily at opOpo^ ; in the
Roman at Lauds on Sundays and Festivals ; in the
Mozarabic at Lauds on Sundays and Festivals, and
daily in Lent : in the Ambrosian at Lauds on Sundays.
In the Durham RituHl it is ordered for general use
in time of prosperity. "Et in omni tempore pros-
peritatis (glossed * eiSnisses semper ymnum trium
puetorum decanta." (Suttees Society, vol. for 1840, p.
184)
This Canticle has also a recognised liturgical use, but
in the VVest only. In the Roman rite it appears in the
priests' *Gratiarum actio post Missam,' and in an ab-
breviated form (Dan. iii. 52-3) with some additional
matter on the four Ember Saturdays, though it has been
cut down to a single verse in * Sal)bato iv. Temporum
Pentecostes.' Originally the fuU * Benedicite ' was in
use on all these four Salurdays, as may be seen by a
reference to the Leofric Missal (Oxford, 1883, pp. 78,
114, 123, 129.)
In the Old-Gallican Liturgy it was in use after the
Epistle, and in the Mozarabic Liturgy before the Epistle.
In the latter it was ordered to be used not only on all
Sundays and Festivals of Mart^rrs, but also at every Mass.
(IV. Council of Toledo^ a.d. 633, canon 14.)
On the whole it seems most probable that in B. it was
intended for use at Mattins on Saturdays and Sundays,
and possibly, as the nature of the Canticle suggests, and
as the Mozarabic rite ordered, on Feasts of Martyrs.
The Vulgate numbering of the verses has been prefixed
to each verse in the text of this Canticle, verse 89 being
a Christian addition to a Jewish composition.
Verse 58 For *angeli' L.H.* reads *aquae,'an obvious
clerical error.
rt 60 S. adds * Domini' before * Dominum.* So
also in the following verses, 62, 63, 64, 67,
73, 74, 75, 76, 78, 80, 81, 83, 82, 86, 87.
•>, 61 The reading of L.H.* is that of the amended
text, 'potentiae.'
NOTES.
43
»
»
Verse 70 For * nives ' S. substitutes * nubes.'
88 ' annanias, zacharias,t misahel ' S. after
* annanias * add * et * L.H.*
89 * fienedicam * S. Verse 89 now takes this
form in Westem fireviaries :
* Benedicamus Patrem, et Filium, cum Sancto Spiritu :
laudemus et superexaltemus in saecula,' to which is added
' fienedictus es, Domine, in firmamento coeli, et lauda-
bilis, et gloriosus, et superexaltatus in saecula.'
After 89 L.H.* adds *Sacerdotes domini benedicite
a'men * foUowed by • Te enim, omnipotens deus
benedicimus iure * &c. as [82] as far as * eripe,* inclusive ;
then instead of * Qui regnas ' come these words * christe
audi nos ; oremus.'
[7]
Title. The title * Hymnus in die Dominica ' tells us
the day on which, but not the office at which, *Te
Deum laudamus ' was used at fiangor. It is silent as to
its authorship, which is too controverted a subject to
be discussed here, but for which the reader may be
referred to elaborate articles by our President, Dr. John
Wordsworth, Bishop of Salisbury (Julian's Dictionary of
Hymnology^ London, 1892, pp. 1122, 1547), and to a
still more recent and very remarkable article on the
same subject by Dom G. Morin {Revue Bcmdictine^
F^vrier, 1894) in which the authorship is ascribed to
Nicetas, fiishop of Remesiana in Dacia, c. 392-414,
Archbishop Ussher, describing an unidentified Psalter,
incidentally mentions that Irish tradition is in favour of
attributing the composition of this Hymn to * Nicetius.'
'* In Latino-Gailico quoque Psalterio circa tempora
Hcnrici .i. exarato inscribitur iste Hymnus *sa^cti Niceti'
(Hibemicae nostrae traditioni satis consentanee) . . .
I^tino-Gallicum illud Psalterium in bibliotheca Cotton-
iana vidimus." ( Whole Works, Dublin, 1841-6^ vol. vii.
p. 300.)
This Hymn is also found in L.H. and L.H.* In
L.H. it has the popular, but unhistorical mediaeval state-
ment as to its origin prefixed to it : ** Haec est laus
sanctae Trinitatis quam Augustinus sanctus et Ambrosius
composuit " (p. 196.)
There is no indication there of any day or season for
its use. The anthem * Laudate pueri ' &c. (Ps. cxii. i.) is
there as here prefixed to the first verse.
Use. There is no known trace of the use of *Te
Deum laudamus ' in any Liturgy, Eastern or Western,
nor is there any ground here for connecting [7] with [8.]
It is likewise unknown in the Eastern Divine Office, but
in the Roman, fienedictine, and Ambrosian fireviaries it
is used on Sundays and Feasts of nine or twelve Lessons
in lieu of the Respond after the last Lesson in the
third Nocturn. In the Mozarabic Divine Office it is
used on Sundays and Festivals at Prime, where it is fol-
lowed by * Gloria in Excelsis* and the Creed (P.L. Tom.
Ixxxvi. col. 944.) Old-Gallican usage is unknown, save
through allusions in ancient Gallican monastic Rules, &c.
e.g. according to the Rule of St. Caesarius of Arles (c. a.d.
527) it was said near the end of Mattins on Sundays.
** Omni Dominica sex missas facite, prima missa semper
resurrectio legatur ; dum resurrectio legitur nullus sedeat.
Perfectis missis dicite Matutinas, directaneo *Exaltabo
te Deus meus et Rex meus' (Ps. cxliv.) Deinde
* Confitemini ' (Ps. civ.) Inde *Cantemus Domino'
(Exod. XV. 1-19.) *Lauda anima mea Dominum' (Ps.
cxlv.) fienedictionem * I^udate Dominum de coelis '
(Pss. cxlviii-cl.) *Te Deum laudamus,* *Gloria in
Excelsis Deo,' et Capitellum. Omni Dominica sic dica-
tur. (Can. xxi. Holst. Pt. ii. p. 56.) At Toulon it was
in daily use. See note to verse 16.
In the little later Rule of St. Aurelian of Arles (ob.
555), among other variations at Mattins, * Magnificat' is
substituted for * Te Deum laudamus.' i^Ibid, p.66.)
We conjecture, therefore, that in the fiangor Anti-
phonary it is intended fpr use on Sundays (and perhaps
also on Saturdays and Foasts of Martyrs) at Mattins.
But see note to verse 16, See alsa [123] [125] and
[126).
For different texts of *Te Deum laudamus' see the
Comparative Table in the Appendix. The textual varia-
tions of L.H.* are noticed below.
Veise I This anthem, taken from Ps. cxii. i, is found
prefixed to ^Te Deum laudamus ' in L.H.
and L.H.* It is also found prefixed to a
different Hymn of praise in thc Apostolic
Constitutions. (Lih. vii. cap. 47.)
7 *himphin et saraphin ' L.H.*
9 We have retained the MS. * latidet ' as a
possible reading, but the^ present tenses
before and after it make it almost certain
that it is a clerical error for ^ laudat'
„ II After ^maiestatis' L.H.* adds 'tuae.'
„ 16 This which is also the reading of Harl. MS.
7653, L.H. and L.H.* was not the Gal-
lican reading in the seventh century, as
appears by the following extract from a
ktter written c. 524-33 by fiishop Cyprian
of Toulon to fiishop Maximus of Geneva :
Sed in hymno, quem omnes ecclesia toto
orbe receptum canit, cottidie dicemus.
** Tu es rex gloriae christus ; tu patri
sempiternus es filius," et consequenter
subiungit **Tu ad liberandum suscepturus
hominem non orruisti virginis utemm ; te
G 2
9»
)>
44
NOTES.
ergo, quaesumus, tuis famulis subveni, quos
praetioso sanguine redimisti."
Printed from a seventh century MS.
(Cod. 212) in the Cathedral Library at
Cologne by Dr. W. Gundlach in the Epis-
tolae Aevi Merowingici in the Monutnenta
Germaniae^ Berlin, i892,Tom. iii. pp. 434-6.
The mention here of the daily recitation
of * Te Deum * at Toulon is in contrast to
its Sunday use at Bangor, and at Arles.
See note to Title.
Verse 18 * sedens ' may be a clerical error for * sedes,'
which is the reading of L H.*, as well as
V of ihe other early Irish texts, the * sedis ' in
Harl. MS. 7533 being only a cacography
for * sedes.'
„ 20 The MS. * sanguinem ' is an impossible
reading. It is no doubt a clerical error
for * sanguine,' which is the reading in
L.H.* as wdl as of the other early Irish
versions.
„ 21 It is not easy to say what is the true reading
here. L.H.* adds * tnis ' after * sanctis '
and reads * gloriam ' for * gloriae.'
„ 22 We have not discovered tfie meaning of the
two groups of three points which follow
* domitie ' above and below ihe line, nor
have we found any instance of similar
punctuation or decoration elsewhere. See
Part i. fol. \ov, note 3.
„ 25 The insertion of *Amen' at this point is
not found in L.H.* or dsewhere, but is
pecul'ar to B. One suspects it of being a
thoughtless insertion by a scribe, at the
conclusion of words where an * Amen '
raight natutally be expected to occur, but
it may mark the actual termination at one
period of the Hymn.
„ 26 After verse 26 in both L.H. and L.H.* there
foUows the Collect * Te pattem adoramus
aeternum,' &c. t'23.]
[8]
' This Hymn is evidently from its tStle a *Com-
munio * or * Antiphona ad accedentes ' to be used during
the Communion of the Priests, of whom there would be
many, headed by the Abbot himself, in such a monastery
as Bangor. It may be compared with the following
early Gallican Communion anthem preserved to us in
the writings of St. Gregory of Tours : ** Venite populi
ad sacrum et immortale praesidium et libamen agendum.
Cum timore et fide accedamus, manibus mundis
paenitentiae munus communicemus, quoniam propter
nos Agnus Dei Patri sacrificium propositum est. Ip-
sum solum adoremus, ipsum glorificemus, cum angelis
clamantes, Alleluia. (^De Mirac. S, Mart. ii. 13) as
quoted by Daniel (Tom. iv. p. 109) and by Margaret
Stokes {Six months in the Apennines^ London, 1892, p.
217.) I have beeu unable to verify the reference. It
is inleresting to find it still surviving in use in W.T. pp.
xxvi and 19.
The following is the legend of the circumstances
attending the original composition of this Hymn by
angels, on the occasion of a singular meeting between
St. Patrick and St. Sechnall. We quote the strange
story as it is told in the Preface to St SechnalFs
(Secundinus) Hymn in the Lebar Brecc,
* or this is the cause, namely, be-
cause of the provocation which Sechnall gave Patrick,
to wit, " Patrick is a good man, were it not for one thing,
namely, that he preacheth charity so little." So when
Patrick heard that, he went to Sechnall in great wrath.
It was then that Sechnall had finished mass, except going
to Christ*s Body, when he was told that Patrick had
come to the plaCe in great wrath against Sechnall. Then
Sechnall left the oblation on the altar, and knelt unto
Patrick. So Patrick drove the chariot over him, and
God raised the ground around him, on this side and on
that, so that (Patrick) hurt him not. " Why shouldst
thou be <so) to rae ? " saith Sechnall. " What is that one
thing," .said Patrick, " thou saidst I did not fulfil ? For
if I fulfil not charity, I am guilty of breaking God's com-
mandraent. My God of doom knoweth that it is for
sake of charity I preach not charity. For sons of life
will come after me into this island, and they will need
their service from men." " I did not know that,"
saith Sechnall, ** that it ivas not from sluggishness thou
didst so." Then the angel said to Patrick, " AU that
shall be thine." So then they made peace, Patrick and
Sechnall, and while «they were going round the cemetery
they heard -a choir of angels chanting at the offering in
the church, and this is what they chanted, the hymn
whose beginning is "Sancti venite Christi corpus" et
reliqua. Wherefore from that time forward this hymn is
sung in Ireland when one goes to Christ*s Body.'
The above passage is translated by Mr. Whitley
Stokes, and printe.d by him, together with the Irish text,
in W. S., pp. 394-7-
The Hymn is familiar to most people in English dress,
as translated by Dr. J. M. Neale, and contained in
Hymns Ancient and Modem. It has been more recently
inserted by Dr. E. H. Bickersteth, Bishop of Exeter,
in the Hymnal Companion. It has also been incor-
porated into the Appendix of the Church Hymnal of the
NOTES.
45
>9
C\urch of Irelandy which Appendix received the ap-
proval of the General Synod in 1891.
It consists of eleven quatrains or stanzas of four lines
each. The lines are iambic penthemime, and trochaic
dimeter catalectic alternately. It has been fancifully
suggested that there are eleven stanzas in this Hymn
because there were eleven Apostles who were present at
the institution of the Eucharist and received it worthily.
Stanza. Line.
I I *SanctL' Dr. Neale entirely omitted
this word in his translation beginning
* Draw nigh and take the Body of the
Lord ' {Hymns Ancient and Modem^
No. 313) and Dr. Bickersteth mis-
translated it in the following line,
*Come, take by faith the Body of
your Lord' (Hymnal Companion^
revised edition, London, 1880, No.
383.) The words * by faith * repre-
sent and translate, not the * sancti ' of
verse i. but the *creduli' of verse
• • •
vui.
4 We have altered the last word *san-
guine' into 'sanguinem,' in accor-
dance with grammatical requirement.
Perhaps the horizontal line over its
last syllable has been accidentally
omitted. Perhaps it has been at-
tracted into the case of the preceding
*quo.' It is curious that in the
corresponding line in col. i. *san-
guinem ' has been written instead of
* sanguine.'
1-4 * Hoc sacramento ' &c. Dr. Neale did not
translate this verse, misled, no doubt,
by Daniel, who accidentally omitted
it in his first printing of the Hymn,
but who apologised for and explained
the omission afterwards. (Dan. Tom.
iv. p. 109.)
The expression *ab infemi faucibus
may be illustrated by the expression
*de suppliciis inferni ' in [77.]
I 'Accedunt' MS. almost certainly a
clerical error for * accedant'
XI I *Alfa et w' MS. In the only early
extant Irish MS. of the Apocalypse
this title of our Lord is written as it
is here, the Alfa (for Alpha) in full,
and the Omega as the small Greek
letter (it»). So tl^ey are in the cnly
liturgical passage known to the editor
III
vni
in which they occur, viz., in a
Mozarabic *Post Nomina,' *In Do-
minica ante Epiphaniam Domini.'
(Book of Armagh, and P.L. Tom.
Ixxxv. col. 225.)
It is very likely that these symbols were stamped
upon the Eucharistic wafer bread. The following
canon was passed in a provincial synod held under John
Comyn, Archbishop of Dublin in 1186.
*4th. That the host, which represents the Lamb
without spot, the Alpha and Omega, be made so white
and pure, that the partakers thereof may thereby under-
stand the purifyirig and feeding of their souls rather than
their bodies.' (Sir Jas. Ware's Works^ Dublin, 1764,
vol. i. p. 316.)
The original Latin has perished, but it was in existence
in Sir James Ware*s time (i 594-1 666) in a very decayed
state among the Archives of Christ Church, Dublin.
[9]
Title. We have altered the MS. * coeria * into * cereus.'
There .seems to be no authority for such a form as
* coeria ' or * cerea.' The metre of the hymn is iambic
dimeter acatalectic.
This Hymn is not found elsewhere. It is not certain
from its title, nor from its contents, whether it was
intended to be sung daily at the lighting of the lamps
at the *Hora Vespertina,* or the 'Lucemarium,' or
whether it is connected with the benediction and
lighting of the Paschal candle on Easter Even. A
similar doubt has existed with regard to Prudentius*
well-known Hymn * Inventor rutili &c,' inscribed * ad
incensum lucernae.' (Dan. Tom. i. p. 132. Ducange
Giossarium sub. voc. Cereus.) In mediaeval office
books it is associated with the lighting of the Paschal
candle on Easter Even, but this may be the solitary
survival, in its most solemn form of a ceremonial used
if not daily, at least frequently, in connection with the
Lucernarium.
The following points seem to favour the connection
of this Hymn [9] with Easter Even.
(a) The reference to the escape from Egypt in
stanzas iii. and iv.
(b) The reference to the work of the bee in the
manufacture of wax and honey in stanzas vi. vii. viii.
This subject is worked out at great length in the preface
for the * Benedictio Cerei in Sabbato Sancto * in the
older Missals. (See Leofric Missal^ Oxford, 1883, p.
97. Missale Gallicanum^ p. 185.)
(c) The possible reference to baptism in stanza vii.
but the reference bere may be to the adoption of the
46
NOTES.
monastic life. The ' examen foetus novi * seems to
us to be most naturally referred to the newly
baptized.
The custom of lighting a special Paschal fire is of great
antiquity. There is reference to the custom in Ireiand
more than two centuries before the Bangor Antiphonary
was written. St. Patrick is described as lighting it in
defiance of the edict of the pagan king Laoghaire.
'^Sanctus ergo Patricius, sanctum pasca celebrans,
incendit diuinum ignem, ualde lucidum et benedictum
qui in nocte refifulgens a cunctis pene per planitiem
campi habitantibus missus est." (Life of St Patrick by
Muirchu Maccu-Machtheni in Book of Armagh^ FoL 3.
b, 2, printed in W. S. p. 279.)
There is also a reference to hallowed fire in the Book of
Listnore^ a fifteenth century compilation from earlier Irish
MSS. (Whitley Stokes, Lives of Saints, from the Book
of Lismore^ Oxford, 1890, p. 277.)
This Paschal custom, originating in the Celtic Church,
is believed to have spread thence to the Anglo-Saxon
Church, and through the latter church to the continent
of Europe. (L. Duchesne, Origines du Culte Chretien^
Paris, 1889, p. 240.) But some form of Paschal
iliumination was known in both Eascem and Wcstern
Europe at a very early date. (Smith and Cheetham,
Dict, of Christ, Antiqq, voL iL p. 1564.)
Stanza. Line.
VI A friend has supplied the following
translation or paraphrase of these
three difficult verses :
* It is now time, whiie the dark bee-glue
is eaten away (by the flame) that with
all its filth burnt away by the (flame-
like) warmth of the Holy Spirit, our
fiesh shall shine like wax.'
* Now storing up in our hearts the
hidden breathings of the divine honey-
comb, cleansing thc inmost cells of
the heart, thou hast filled them with
the word.'
' As a swarm of new bees, leaving its
burdens behind, on careless wings
seeks with its face (i.e. in direct
flight) the heaven which its (inner)
spirit has selected.'
VII I * Secretis ' MS.
VIII 3 * relectum ' MS.
„ 1-4 * Examen &c.' This stanza is evidently
corrupt. Daniel proposed to amend
it thus :
* Examen ut foetus novi
Ortu praetectum, spiritu
Stanza. Line.
Retectum, coelum sarcicis
Quaerat securis pinnulis.'
with this explanation, Le. 'ut
catechumeni coelum quod sarcicis
jam ipso ortu vel peccato originis
clausum est, nunc spiritus sancti gratia
regenerati apertum certo ac fehci
cursu attingant' (Dan. Tom. iv. p.
77.)* But the English translation as
given above is more literal, and in-
volves no violent change of the MS.
text.
IX It will be noticed th^t this doxology is
written in a fresher ink and by a
different hand from the rest of the
Hymn, but though the handwriting is
difierent it is contemporaneous.
[.0]
Title. * Hymnus mediae noctis.' * Mediae noctis
tempus est,' &c.
This is a well-known hymn. It is sometimes printed
as part of a long hymn, of which it forms a portion,
commencing at the ninth verse. This long hymn is one
of the three hymns given for * medium noctis * in the
Mozarabic Breviary. (P.L. Tom. IxxxvL coL 931.) It
consists of twenty-one stanzas, and begins thus : —
' Ihesu, defensor omnium,
Protector et mirabilis.*
It has been printed by Dan. (Tom. i. p. 46 ; Tom. iv.
p. 26), to whose notes the reader is referred for informa-
tion about MS. versions and printed texts. Daniel ad-
duces proof from MS. authority as well as from internal
evidence that the Hymns * Ihesu defensor omnium * and
* Mediae noctis tempus est ' are separate Hymns, which
were erroneously printed together as one Hymn by
Arevalus (in Lorenzana's reprint of Cardinal Ximenes'
Breviarium Gothicum, Matrit 1775, p. cxviii) and have
therefore been frequently treated as one Hymn since his
time.
Authorship. The authorship of this Hymn is not
touched upon in the Bangor MS. Instead of discussing
the point fuUy, we will content ourselves here by saying,
that Daniel is inclined to accept its Ambrosian author-
ship, not only on the external authority of the Codex
Rhenaviensis (ninth century) but also and still more on
account of the close resemblance both in thought and
diction running through the Hymn to the following
language used by St. Ambrose in his commentary on Ps.
118. "Docet te propheta quomodo teneas Dominum
Jesum. * Media nocte ' surgebam ad confitendum tibi
NOTES.
47
super judicia justitiae tuae." (Expositio in Fs, cxviii.
vers. 62 ; P.L. Tom. xv. col. 15 13.) See stanza i.
" Unde non otiose Paulus Apostolus et Silas trusi in
carcerem, cum in nervo pedes haberent, media tamen
nocte surgebant, mentis vestigio exorabant Dominum, et
laudis sacrificium deferebant." {Ibid, col. 15 15.) See
stanza iL
"Solet sponsus media nocte venire, cave ne te dor-
mientem inveniat" {3id, co\, i $16.) See stanza vii.
" Cave ne facem tuam non queas somnolentus accen-
dere." {Ibid.) See stanza ix.
"Media nocte primogeniti Aegyptiorum liberi," &c
Ibid, col. 15 14.) See stanzas iii. iv. v.
There is a resemblance and correspondence here
which certainly support the theory that this Hymn is
the composition of St. Ambrose. It dces not appear
among the Hymns attributed to St. Ambrose by I.uigi
Biraghi {Inni Sinceri e Carmi di Sanf Ambrogio^ Milano,
1862.) nor is it in the Ambrosian Breviary. There is
nothing to suggest an Irish origin for the Hymn.
Use. This hymn was part of the * Vigiliae Noctumae.'
According to the heading in the Mozarabic Breviary as
well as in the Bangor Antiphonary it was for use at mid-
night • De medium noctis * (P. I... Tom. Ixxxvi. col. 9,
32.) * Mediae noctis ' (Fol. i w^ According to the Rule
of St Caesarius of Arles it was for use at the first noctum
• Ad primum iioctumum.* {Regula S, Caesarii ad Virgines^
Bolland. Acta SS, ad diem xii. Januarii § xi. No. 69,
Tom. i. p. 736.) According to the Codex Rhenoviensis
(ninth century) it was for use at Noctums on Sunday,
' Dominicis diebus ad noctumum.'
Metre. The Hymn consists of fourteen stanzas of
four lines each. The metre is iambic dimeter acatalectic.
For *variae lectiones' throughout this Hymn see
Daniel ut supra.
Stanza.
I
II
III-V
IV
VI
Line.
1-4 See note to Title.
1-4 do.
do.
2 The MS. reading * Et quos idem ' has
not been retained. It seems to be
just translatable. '*\Vhom too the
same angel then had not dared to
punish," but the reading given by
Thomasius *ex Cod. Reg. Suec. et
Cod. O.' " Quos ibidem " is to be
preferred. {Opera Omnia^ ed. Vezzosi,
Romae, 1747, Tom. ii. p. 404.) The
line might also be altered thus :
* Et iis quos tunc angelus.'
I *ueio' MS.
^tanza. Line.
VII 1-4 See note to Title.
IX 1-4 do.
XI n I *agie' MS. This Greek word in Latin
letters occurs in the Hymn of St
Comgall [14] stanza v. line 6, and in
the Hymn of S. Cumineus Longus
line 44 (L.H. p. 80), and it has found
its way into a Collect in the Leofric
Missal. (Oxford, 1883, p. 176): see
also W.T. pp. 48, 49.
Other instances of Greek words in-
troduced in a similar way into Latin
texts are as follows, but the list makes
no pretensions to be exhaustive. It
is chiefly drawn from Celtic sources.
cata, Codex Usserianus, Irish sixth cen-
tury, edited by T. K. Abbott, Evatige-
liorum Versio Antehieronymiana^ Dub-
lin, 1884. Pars prior p. (378) ; also in
the headings of the Codex Bobiensis
{k\ a fifth century MS. of the gospels
once belonging to St. Columbanus,
edited by Dr. J. Wordsworth and
others in Old Latin Biblical Texts
(Oxford, 1886, pp. 3-53); in the
Perigrinatio Sylvicu (frequently.)
doxa, Sequence for Fer. iv. post Pente-
costen ( York Missal^ Surtees Society,
vol. lix. p. 157.)
karismata (W.T. p. 52.)
pneuma (W.T. pp. 14, 24, 41, 48, 52.)
sophia, *Caraien de vita Sulgeni,'
written in the eleventh century by
Johannes, son of Sulgen. (H. & S.
vol. i. p. 666.) Sequence for Sexage-
sima in the Anglo-Saxon Tropary qf
Ethelred. (Surtees Soc vol. Ix. p.
306; W.T. pp. 14,48)
sophisma (W.T. p. 42) ; sother or soter
(W.T. pp. 48, 49.)
sperma (W.T. p. 28) ; Theos (W.T. p.
49) ; ymon (W.T. p. 49.)
In Adamnan's Life of St. Columba^ ago-
notheta, lithus, machera, omonimums,
onoma, protus, sophia, xenium, &c.
(Edit. Bp. W. Reeves, Dublin, 1857,
p. 1 58, note n. and Glossary. See also
W. p. 1 5 7 note.) The Ix)rd*s Prayer in
Greek words and Greek characters is
written on the last page of Codex A
of this Life, and the colophon at the
48
NOTES.
Stanza. Line.
end of the second book of the same
codex is in Latin words but Greek
characters. (Edit. Reeves utsupra pp.
xiv. XX.)
In the Book of Armagh agon, anthropi,
archidocos, &c. (W.S. pp. 298, 307,
312.) The Lord's Prayer in Latin
words but Greek characters occurs on
fol. 36r. and single words in Greek
characters are found elsewhere in the
same MS.
Whole passages of transliterated Greek
words may be seen in Gerbert's
Monumenta Vet, Liiurg, Aieman, St.
Blaise, 1779, Pars. "• PP- ^7» ^^ » '"
W.T. pp. 29, 60, 97, 192 ; the Geia-
sian Sacramentary^ col. 540. In fact
the older Western Liturgical MSS.
of all kinds abound in them.
XIV 1-4 Thisdoxology is only found here, not in
the other MSS. of this Hymn.
["]
Title. This is a very rare Hymn, no other MS.
text of it being known to us. It was reprinted, after
Muratori, by Daniel (Tom. iv. p. 88) but without any
suggestion as to its authorship or origin, and without any
note or comment on its text. It does not bear upon the
face of it any evidence of its birthplace or authorship,
beyond this one general negative inference that a Hymn
in honour of Martyrs is not likely to have originated in
Ireland, and therefore must be an importation from
outside Ireland, and most probably from Gaul or Spain.
The metre is too irregular to fall under any classifi-
cation. It is a rhythmic rather than a metrical poem.
* Matutina.' See note to [24].
For the honour paid to martyrs, see Introd. § 6.
For the special observance of Saturdays, ste Introd.
§§ 2» 4.
Stanza.
I
Line.
4
VI
The word * Alleluia,' though only writ-
ten after the first and last verses, was
evidently intended to be repeated at
the end of each verse of this Hymn.
The sense and perhaps the metre
require it. It has been inserted
accordingly.
*Qui' MS. But the grammar either
Stanza. Line.
requires * Quac * for * Qui ' or * fir-
masti * for * firmavit.*
VI 3 *zabulum.' For this form of the word
see Part I, Introd. p. xxv. The
same word occurs in W.T. p. 23.
[12]
Title. This Hymn for use at Mattins on Sunday
is found only in this MS. It does not exhibit sufficiently
distinct characteristics to enable us to decide whether it
is an Irish composition or an importation from the
Continent ; but see note to stanza x. h*nes 3, 4.
The metre consists merely in breaking up sentences
into clauses of fairly equal length. Its irregularity points
rather to Ireland as the place of composition than to
any workshop of more polished poetry.
The refrain is only written in fuU after the first and
last verses, but the repetition of its catchword after each
stanza, and the mark of abbreviation over it after the
second stanza, imply its presence in full at the close of
every verSe.
Stanza. Verse.
III I This phrase, like others which follow,
connect this Hymn with the language
of the Nicene Creed.
VI I Compare Rom. viii. 17.
„ 6 * qui nunc cepit.* These words do not
seem to be required, and may be
accidentally borrowed from the first
line of stanza viii. *Cepit' in both
cases is evidently not the perfect of
* capio ' but the present or perfect of
* coepio.*
IX 4 * Diximus * hardly makes sense. * Divin-
itas ' has been suggested.
X 2 * se se ' must be either a clerical error for
* esse,' which however is not wanted,
or a late Latin equivalent for * illum.*
See Part i. fol. i^z». note i.
H 3> 4 See [13] stanza xxii. where similar doc-
trinal phrases occur in an undoubtedly
Irish composition.
[13]
Introductory note. There are many copies existing
both in MS. and in print of this celebrated Hymn
composed by St. Sechnall (Secundinus) in praise of St.
Patrick. We subjoin a list of the earlier MS. texts,
and of the more important printtd editions :
NOTES.
49
LlST OF MaNUSCRIPTS.
Name of MS.
Date A.D.
I
Antiphonarium Benchorense [B]
680-91
II
Liber Hymnorum [L.H.]
Xlth.
III
Liber Hymnorum [L.H.*]
XlthorXIIthc
IV
Lebar Brecc
XlllthorXIVt
Present Place.
Ambrosian Library, Milan.
Trinity College, Dublin.
Franciscan Convent, Merchant^s Quay, Dublin.
Royal Irish Academy, Dublin.
LlST OF PRINTED EdITIONS.
Name of Editor.
MS. Authority.
a
Colgan.
Not stated.
b
Sir James Ware.
IIL
c
Muratori.
I.
d
Gallandius.
Reprint of b.
e
Dr. J. H. Todd.
IL
f
H. A. Daniel.
Reprint of c.
g
Haddan and Stubbs.
Reprint of e.
h
Whitley Stokes.
IIL
Title of Book.
Trias Thaumaturga (p. 211).
S, Patricii Opuscula,
Anecdota Bibliothecae Ambrosianae (Tom. iv.
pp. 127-159.)
Opera Omnia (reprinted in P.L. Tom. Ixxii.)
Bibliotheca Patrum (Tom. x. p. 183.)
Leabharimuinn [Liber /fymnorum} ortheBook
of Hymns of the Ancient Churck of Ireland^
in 2 vols. (irish Archaeological and Celttc
Society.)
Thesaurus Hymnologicus (Tom. iv. p. 91.)
Councils and Ecclesiastkal Documents^ etc
(vol. ii. part ii. p. 324.)
Tripartite Ufe of St, Patrick (p. 386.)
Place and Date.
Lovanii, 1647.
Londini, 1656.
Patavii, 171 3.
Arezzo, 1770.
Venetiis, 1765-81.
Dublin, 1855, 1869.
Lipsiae, 1855.
Oxford, 1869.
London, 1887.
To which must be added the present edition of the Anti-
phonary of Bangor, under the auspices of the Henry
Bradshaw Society, in two parts, London, 1893 ^^^ 1^95'
Some further publications of this Hymn in honour of
St. Patrick are mentioned in U. Chevalier^s Repertorium
Hymnoio^icum, Louvain, 1889, fasc. i. pp. 91-2.
Very little is knovm about St. Sechnall or S. Secun-
dinus, the composer of this Hymn. The Irish annals
simply record his death. The following is the notice of
that event in the Annals of Ulster, a.d. 447. " Quies
Secundini sancti Ixxv® anno etatis sue." (Edit. W. H.
Hennessey, Dublin, 1887, vol. i. p. 12.) He is enum-
erated in Tirechan^s CoUections among the Bishops
ordained by St. Patrick in Ireland, but no further details
about him are given {Book 0/ Armagh, fol. 9^/.; W.S. p.
304.) In the notes by Muirchu Maccumachtheni he is
not even mentioned.
In the * Liber Angueli * (or Book of the Angel) an
early ninth century forgery to promote the primatial
claims of Armagh and the papal claims of Rome, inserted
between the Additions to Tirechan's Collections and St.
Patrick's Confession in the Book of Armogh^ Secundinus
is mentioned along with Auxilius, Patricius, and Benig-
nus, as ordering that appeals should lie in case of dis
putes, first to the Archiepiscopal See of St. Patrick
[Armagh] and secondly to the See of St. Peter at Rome.
{Ibid, fol. 2\vry W.S. p. 356.)
In later Irish literature e.g. the Pteface to this Hymn
in L.H.* (printed with a translation W.S. pp. 382-5) and
in the Preface to it in the Lebar Brecc (printed with a
translation in L.H. pp. 26-34) which are too lengthy to
reproduce here, several other traditions are recorded
about St. Sechnall, e.g. we are told thac the Hymn was
written in Domhnach Sechnaill (now Dunshaughlin in
Meath) by the St. Sechnall from whom that place
received its name. The occasion of its composition was
the reconciliation of ihe two saints after their estrange-
ment owing to a depreciatory remark made by St. Sech-
nall about the teaching of St. Patrick. Sechnall was the
Irish and Secundinus the Roman name of the author,
who was the son of Restitutus ua Baird, a Lombard of
Leatha, and Darerca^ a sister of St. Patrick. These state-
ments involve ethnographical and geographical points
of difficulty and obscurity, which are discussed at length
by Dr. Todd {Ibid, pp. 35-40) but into which we refrain
from entering here.
H
5°
KOTES.
>»
»
»>
>>
The Hymn does not add to our knowledge of facts in
the history of the life of St. Patrick, but it tells a good
deal about his moral and spiritual character.
Stanza I The goodness of his life makes St.
Patrick comparable to the Angels
and Apostles.
II In everything he keeps God's Com-
mandments.
III Constant in the love of God, and im-
movable in the faith, he received his
Apostleship directly from God, so
that the [Irish] Church is founded on
him, as the Church [Universal] was
founded on St Peter.
IV The Lord chose him to be a fisherman
in Gentile waters.
V He trades with the Gospel talents, and
exacts usury from the Irish clans, and
as a reward for his labours will one
day possess the joys of the heavenly
kingdom.
VI As a faithful minister and messenger of
God, he exhibits the form and action
of an Apostle, practising what he
preaches.
VII God sent him, as He sent St Paul, to
lead the Gentiles to God.
VIII And like St. Paul he bears the marks
of the Lord Jesus on his body (stig-
mata Christi.)
IX He feeds believers with celestial food
and Gospel words.
X He keeps his own flesh chaste, as the
temple of the Holy Ghost, oflering it
as a living sacrifice, well pleasing to
God. . .
XIII He preaches the Name of the Lord
with boldness to fhe Gentfles, oflering
to them the laver of salvaction, pray-
ing daily for theh- sins, and ofiering
worthy sacrifices to God.
XIV He despises t*he glory of tlie world,
counting it but as refuse compared to
the Table of the Lord. Unmoved
by the world^s thunders he rejoices to
suffer adversity for Christ
XV He is the good and faithful shepherd
of the Gospel sheep, chosen by God
to watch over His people, and to feed
them with holy doctrine.
XVII Clad in the wedding garment, as the
king*s messenger, he invites believers
>»
»
»
»
to the marriage feast, drawing the
heavenly wine in heavenly vessels
and giving God's people drink from
a spiritual chalice.
Stanza XXI Christ has chosen him to be His vicar
upon earth, to redeem innumerable
men from the captivity of Satan.
„ XXII He sings Hymns, the Apocalypse, and
the Psalms, explaining them for the
edification of God's people, teaching
the doctrine of the Three Persons
and the one Substance.
„ XXIII He prays to God, wiihout ceasing, day
and night ; and hereafter, when he
shall receive the reward of his great
labours, he shall reign with the Apos-
tles, a saint over Israel.
We have translated or paraphrased so much of this
hymn because the universal acceptance of its genuine-
ness, as a fifth ccntury composition, is to a large extent
based on intemal evidence supplied by its style, sub-
stance or matter, and grammar. As to matter there
is a total absence of the miraculous and legendary
element which is found in all biographies of St. Patrick
from the seventh century onwards, nor is there any
reference to St Patrick's visit to Rome, or to his
Roman mission, or to his deference to Roman authority,
of which we first find a trace in the seventh century,
and of which the Book of Armagh^ and, stiil more, latcr
authorities are so full. As to style, in addition to a
ruggedness of metre, there as a simplicity of style and
diction which it is easier to observe than to describe,
and which is redolent of antiquity. As to grammar, it
is to be noticed that it speaks of St Patrick throughout
in the present tense, implying that it was written in that
Saint's life-time, except indeed in the last verse, when
his death is referred to, and then the present is ex-
changed for the future, and we get * percepturus ' and
* regnabit.'
It should be noted that in this Hymn we find certain
statements about St Patrick in their original and
credible form, which afterwards developed into exag-
gerated and improbable or impossible legends, e.g. in
the last stanza but one we are told that St Patrick
chaunted Hymns with the Apocalypse and Psalms to
God, a perfectly possible feat, which before the close
of the sevemh century had grown into the almost
impossible statement that St. Patrick repeated all the
Psalms and the Apocalypse of St. John, together with
Hymns and Canticles, daily, and that he crossed himself
loo times in every hour of both day and night
"Omnes Psalmos et apocalipsin lohannis et omnia
NOTES.
51
kantica spiritalia scripturarum cotidie decantans, siue
manens, aut in itinere pergens, tropeo etiam crucis in
omni hora diei noctisque centies se signans, et ad
omnes cruces quascumque vidisset orationis gratia de
curru discendens declinabat." (Notes by Muirchu
Maccu-Machtheni in the Book of Amiagh^ fol. 7. W.S.
P- 293)
In the last line of the last stanza, it is stated that
hereafter St Patrick will reign with the Apostles over
Israel. This simple statement grew into the legend
that at the last day St. Patrick will act as the Judge of
the Irish race. Tirechan's Collections in the Book of
Armagh speak of his * Conductio omnium Sanctorum
Hibemiae in die judicii.' (Fol. i^v.)
An old Gaelic Hfe of St. Patrick, preserved in the
Ledar Brecc^ asserts " ihat though great is St. Patrick*s
honour still among men, it will be yet greater at the
meeting of Doom, wlien he will be, like every chief
Apostle, passing judgment on the men of Ireland to
whom he preached." (FoL 292^)
It was said to be one of the three requests granted to
St. Patrick before his death "ut Hybemenses omnes
in die judicii a te judicenter " ( F//. S, Patricii\ inter
Bedae Opp, BasiL ii. p. 333. See also W.S. pp. 258,
260.)
There is evidence that this Hymn was known and
amous at a very early date. The second of four
petitions granted through an angel to St. Patrick before
his death was :
"ut qulcumque ymnum qui te de compossitus est, in
die exitus de corpore cantauerit, tu iudicabis poeniten-
tiam eius de suis peccatis." (Notes by Maccu-Mach-
theni in the Book of Armagh^ foL 8r. W.S. p. 296.)
The third among four ways of honouring St. Patrick's
memory in all Irish monasteries and churches in the
seventh century was, ** Ymnum eius per totum tempus
cantare." (Tirechan's Collectionsin thejff^^<2/^-4rv/fl!^//,
foL i6r. W.S. p. 333.)
This is generally accepted as referring to the Hymn
of St Secundinus, because the vernacular Hymn, com-
posed by St. Patrick himself, is referred to in the follow-
ing line :
"Canticum eius scotticum semper canere." {Ibid,)
Muirchu Maccu-Machtheni probably had the fourth
^tanza of St. Sechnall's Hymn in his mind when he
wrote the words, which describe an ange^s prophecy to
St Patrick, "dicens ei adesse tempus ut ueniret et
aeuangelico rete nationes feras et barbaras, ad quas
docendas misserat illum Deus, ut piscaret" {Book of
Armagh^ foL 2r. W.S. p. 272.)
Lengthy Irish prefaces to this Hymn have been pre-
served in the Lebar Brecc^ and in L.H.* They have
both been printed with translations (L.H. pp. 26-34
W.S. pp. 382-5) and we forbear from reproducing
them here.
Metre. Each stanza in this Hymn consists of eight
lines, which are trochaic dimeter acatalectic, and
trochaic dimeter catalectic altemately.
It is an alphabetical Hymn consisting of twenty-three
stanzas. Each stanza begins with one of the twenty-
three letters of the Latin alphabet in succession.
This was a favourite device among Irish as well as
other early Hymn writers. Sometimes each stanza
commenced, as here, sometimes each line commenced
with each letter of the alphabet in succession. Other
examples in the Antiphonary of Bangor will be found in
the Hymn of St Comgall [14] the Hymn of St
Camelac [15] and the memorial Poem of the Abbots of
Bangor [129.] In L.H. there are examples in the
Hymn of St Brigid, of which, however, only the last
three stanzas (x, y, z) are preserved (p. 57) and in the
Hymn of St Columba (p. 205.) The well known
Hymn of Sedulius, ' A solis ortus cardine,' is an alpha
betical Hymn ; so is the less known Hymn * Alma fulget
in coelesti,* both of which occur in MS. Reg. A. xx. (see
Index.) There can be little doubt that this alphabetical
arrangement of verses or lines is in imitation of thc
Scriptural precedent aJOforded by Pss. xxiv. xxxi i. xxxvii.
cxviii. Lamentations i. ii. iii. iv.
Title. The * magister ' in the MS. title is obviously
a clerical error for *magistrL' The title in L.H. is
* Incipit ymmus sancti patricii episcopi scotorum.'
* Magister ' is a title given to more than one Irish saint
e.g. to St Finnian of Clonard by Adamnan {Vit, S,
Coiumbay Lib. iii. cap. 4, where see Bishop Keeves'
note) and to St Patrick himself in the Kalendar of
Oengus, if we may identify (though Oengus does not)
Sen Patrick with St. Patrick of Armagh.
' senpatraic cing catha
coemaite arsrotha '
e.g. ' old Patrick, champion of battle,
lovable tutor of our sage.'
(August 24, Edit W. Stokes, Dublin, 1880, pp. cxxv.
cxxxiii.)
Stanza. Line.
I 1 * Audite.' According to the last para-
graph in the Preface in the Lebar
Brecc (p. 238^, lines 7, 8) this Hymn
was written ' simihtudine Moysi di-
centis, Audite celi quae loquor
(Deut xxxii, i) et Dauid dicentis,
Audite haec omnes gentes (Ps. xlviii,
2.)* There seems to have been a
special tendency among Irish Hymn-
H 2
52
NOTES.
Stanza. Line.
I
>>
II
III
writers to begin their Hymns with
the word ' Audite.' For other speci-
mens in the present MS. see the
Hymns of St. Comgall [14] and of St.
Camelac [15.] The verse now at the
end of the Hymn of St. Brigid, but
which the Irish Preface thereto states
to have been its first verse, com-
mences thus :
Audite Virginis laudes sancta
quoque merita(L.H. pp. 57-8).
Two Hymns in praise of the Irish
Virgin St. Monenna preserved in
Colt. MS. Cleop. A ii. begin with the
same word e.g.
* Audite fratres facta ' etc.
* Audite sancta studia virginum,* etc.
(J. Julian, Dict, of Hymnology^ pp.
547, 551O
An alphabetical Hymn in praise of
St. Peter has been printed by Mone
from an Irish MS. formerly at
Reichenau, now at Karlsruhe, which
he assigns to the eighth century. It
commences with the \m^ :
* Audite fratres fama Petri.'
(Lateinische Hymnen des Mittelalters^
Freiburg, 1855, Tom. iii. p. 68.)
It may be added that the lamentation
of Seila, Jephthah's daughter, begins
* Audite montes threnum meum '
{Apocrypha Anecdota^ edit. M. R,
James, Cambridge, 1893, p. 182.)
5 * bonum ob actum,* for a summary of
the good actions and good character-
istics ascribed to St. Patrick through-
out this Hymn see introductory note.
8 There may be a reference here to St.
PauFs claim to be not a whit behind
the very chiefest Apostles (2 Cor. xi.
5-)
8 There is probably a reference in this
line to St. Matt. v. 1 6, where the Oid
Latin reads * magnificent ' instead of
the Vulgate * glorificent'
4 * Petrum,' which is the original reading
of B. is also the reading of L.H.,
whereas Petrus is found in L.H.*
The fornier seems to be the prefer-
able reading as far as giammar and
sense are concerned.
Stanza. Line.
The comparison of St. Patrick to St.
Peter was a favourite one in the early
Irish Church. A table is prefixed
to the Martyrology of Tallaght in
which thirty-two Irish saints are told
off against the same number of saints
of the New Testament, or of Western
Christendom. In this list * Patricius *
is equated with Petrus Apostolus.
(L.H. p. 69.) The same equation is
made in a similar list preserved in the
Book of Leinster, (Facsimile Edition,
Dublin, 1880, p. [370] 3rd col. line
5.)
III 7 * Adversum * must be taken as a sub-
stantive, equivalent to * adversitatem.'
The reading in both L.H. and LH.*
is 'adversus.'
This stanza is based on St. Matth. xvi.
iS.
IV 1-8 'Hiere is a reference in this stanza to St.
Matth. iv. 19. The acquaintance of
Muirchu Maccu-Machtheni with this
verse has been already referred to in
Ihe introductory note.
V 1-8 This stanza is based on St. Matth. xxv.
1 4-30. The construction of the last
four lines is diflficult. We may bear
in mind that according to the Preface
to this Hymn in L.H.* " there are
three plaoes therein, in which are
*three words without meaning, inser-
ted for the sake of the rhythm.' "
VI 8 The first word of this line is tom : it
may be * fructu * or * factu.*
VII 5-8 There is a reference here to Gal. i. 12,
16. St. Patrick is called, in the Tri-
partite Life^ " Lestar togai frifuacra
tirinni amal Pol nabstal " i.e. a choice
vessel for proclaiming righteousness,
Hke Paul the Apostle. (W.S. pp.
256-7.) In the Book of Obits it is
said, "Sicut Paulus apostolus gentium
apellatur, sic Sanctus Patricius Sco-
torum apostolus nuncupatur." (Dub-
lin, 1844, p. 96.)
VIII 5, 6 There is a reference here to Gal. vi. 17,
where St. Paul says : * Ego enim
stigmata Domini Jesu in corpore
meo porto,' * cujusque ' must be bad
Latin for *Quique,' the reference
NOTES.
53
Stanza. Line.
being to St Patrick, whereas the
'cujus' in line 7 refers to Christ.
See [94] line 8.
IX 1-8 This stanza is based on Exod. xvi. 15,
and St. Matth. xv. 33-8.
3, 4 Either the * Quam * in line 3 must be
altered to * Qui ' or the * que ' in line
4 must be rejected as superfluous.
X 7, 8 These two lines are based on Rom.
xii. I.
XI 8 This stanza is based on St Matth. v. 14,
15-
XII 1-8 Compare the sentiment expressed here
with the epitaph on St Gregory the
Great preserved by Bede, HisL Eccles.
Lib. ii. cap. i.
Implebatque actu quicquid sermone
docebat,
Esset ut exemplum mystica verba
loquens.
6 * Formamque ' may be regarded as a
mistake for 'formaque' the ablative
case being required.
XIII 1-8 This stanza may be interpreted as enu-
merating four chief means of grace ;
Preaching, Baptism, Prayer, and the
Eucharist
„ 8 The *que' here is misplaced being in
sense connected with * pro quibus ' in
line 7.
9« 5» 6 With regard to the frequency of prayer
St. Patrick himself tells us in his
Confession : " postquam in Hiberione
deueneram cotidie atque pecora pas-
cebam, et frequens in die orabnm, . . .
ut in die una usque ad centum ora-
tiones et in nocte prope similiter. (H.
and S. voL iii. pt ii, p. 300.) See
stanza xxiii; see also [14] stanza xxii.
and [15] stanza iv.
„ 7,8 The * ut ' and the * que ' in the last two
lines, though required by the metre,
are not wanted by the sense. See
note to stanza v.
We suppose that ' hostias ' refers to the
Eucharistic Sacrifice in view of the
reference to ihe * Mensa Domini,*
*The Lord^s Table,' in the next
stanza.
XIV 1-8 This stanza is to be compared with JPhil.
iii. 7, 8. In L.H. there is an Irbh
Stanza. Line.
XIV
XV
XVI
XVII
9>
gloss over this line which translat€S
or glosses it thus " in comparison of
which he also estimates all things as
chafif. ' This makes Dr. Todd sug-
gest that ' mensa ' ought to be taken
in the sense of ^mensura' and as
' mensa ' is an impossible contraction
for 'mensura,' he proposes to read
the line thus, ' cuncta ad cujus men-
suram.' * Mensura ' occurs in full in
[60] Hne 2. We prefer to think that
the writer of the gloss was mistaken ;
and to interpret *mensa' of *the
Lord's Table.' The word was not
unknown in Irish in that connection.
In the Lebar Brecc we find the words;
*do m^is D^ .L don altoir noib,'
which are * off the table of God, that
is, the holy altar' [Fol. 126.] As
quoted by E. ||^ 0'Curry. {Ltctures
on the AIS, materials of ancient Irish
history^ Djblin, 1878, p. 377.)
4 quiscilia MS. ciscilia L.H.
1-8 Throughout this stanza there seems to
be a reminiscence of such passages as
St. John X. 14 ; XV. 13 ; xxL 15.
Variations from the MS. text have
been introduced into the latter part
of this verse.
6 * vestibus.' The ' vestes,' like the
' annona,' are of course metaphorical,
and may probably be explained by
reference to such passages as St.
Matth. xxiL 1 1 ; Rev. xvi. 1 5.
1-4 The imagery here is drawn from the
parable of the marriage of the king^s
son in St. Matth. xxiL 1-14.
5, 6 An Irish gloss in L.H.* interprets
* vinum * of * the wine of the doctrine
of the Gospel,' but we are inclined to
see here, as well as in the last two
lines of this stanza, a reference to the
Eucharistic chalice.
7, 8 See note [2] stanza xiii. line 4.
8 *spiritale poculum.* Compare the
expression * spirituale sacrificium ' for
the Eucharist in the Stowe Missal^
and in a * Postcommunio ' for St
Patrick's Day in the Corpus and
Rosslyn Irish Missals. (W. pp.
237, 271.) The phrase *spirituale
54
NOTLS.
Stanza. Line.
poculum ' occurs in the following
passage in a Mozarabic Preface for
//. Domin. post Oct, Epiphan, ** Nam
licet verum corpus edatur, et sanguis
manifestissimus hauriatur, nullus
tamen horror incutitur, cum salus
animarum in spirituali cibo et poculo
ministratur. (P.L.Tom.lxxxv. col.249.)
XVIII 7, 8 These two lines refer to a popular but
erroneous interpretation of the name
* Israel ' as meaning * Vir aut mens
videns Deum.' (P.L. Tom. xxiii, col.
788.) This interpretation is given
in the work De interpretatione nom-
invm Hcbraeorum^ attributed to St.
Jerome, who elsewhere, however,
gives the true meaning of the word
*princeps cum Deo.' (Quaest He-
braeae in Genesim cap. xxxii. vv. 27, 28.
P.L. Tom. xxxiii. col. 988.) Claudius
of Turin said : ** Israel Dei, id est,
eos qui vere ad visionem Dei prae-
parantur.' {Enarratio in Epistolam
D, Fauli ad Gaiatas in cap. vi. P.L.
Tom. civ. col. 910.)
The expression ' Israel Dei ' in Gal. vi.
16, is glossed in the eighth or ninth
century Irish MS. of St. PauFs Epis-
tles at Wiirzburg ".i. sanctos videntes
Deum et comalnatar toil do&," *' l'he
saints who see God and who fulfil
God's will.' (W. Stokes, The Old-Irish
Glosses at Wiirzburg and Carlsruhe,
Hertford, 1887, pp. 120, 301.)
In the Benediction at the close of the
Liturgy of St. Clement the phrase
OCCUrs 'o G609 *\apajfK, tov a\7j0ivuJ9
opwvro9,* (Hamm. p. 23.)
XIX 7 This line is corrupt The reading in
L.H. is * sed coeleste salluintur.' Mr.
Whitley Stokes prints * sed celesti
sallientur' from L.H.* (W.S. p. 388),
but the right reading would seem to
be * sed coelesti saliantur.' The refer-
ence is to St. Matt. v. 1 3.
XX 1-8 The whole of this stanza seems to be
suggested by St. Matt. xiii. 1-9.
7 The * que ' is again superfluous. * Quo-
rumque ' stands for * Et eorum.'
XXI 2 * vicarium.' It is noteworthy that the
title *vicar of Christ' is here given
Stanza. Line.
to St. Patrick. Compare the corres-
ponding verse in the Hymn of St
Comgall [14.]
XXI 7 * zaboli ' see part i. Introd. p. xxv.
note. • zabuli ' L.H. * stabuli ' L.H.*
XXII I * cum apocalypsi.' The following have
been suggested as possible reasons
why the Apocalypse may have had
an especial attraction for St. Patrick
and other Celtic saints. Its Johan-
nine authorship, tlie Celtic Church,
through the Gallican, claiming a
special connection with St. John ;
the prominence therein of the num-
ber * seven,' which is also prominent
in Celtic ecclesiology and literature.
(T. Olden, Epist/es and Hymns of St,
Patrick^ London, 1894, pp. 38-9.)
St. Patrick is said to have built seven
churches at the river Fochaine (W.S.
p. 154), and in Cianacht {Ibid, p. 160),
and in Hui Tuirtri {Ibid, p. 168.)
In an Irish Homily on St Patrick,
preserved in the Lebar Brecc^ ihe
devils are recorded to have been
expelled from Ireland by St. Patrick
for seven days, seven months, and
seven years. (Ibid, p. 476.)
„ 2 salmosque MS. ^almosque L.H. *
XXIII 4 For St. Patrick^s habits of prayer see
stanza xiiL lines 5, 6.
„ For the inference as to the date of the
composition of this Hymn based upon
the two future tenses * percepturus '
and * regnabit ' see introductory note.
Anthems. In lieu of the two anthems which have
been added to the Hymn in B. the foUowing sets of
three Anthems are found in the two copies of ihc Irish
Book of Hymns,
in L.H.
1. In memoria eternaerit iustus,
Ab auditione mala non timebit
2. Fatricii laudes semper dicamus,
Ut nos cum illo defendat Deus.
3. Hibernenses omnes clamant ad te puen,
Veni sancte patricii saluos nos facire.
in L.H.»
1. Patricii laudes semper dicamus,
Ut nos cum ilio defendat deus.
2. Hibernensss omnes clamant ad te pueri,
Veni sancte patricii saluos nos facere.
NOTES.
55
3. Patricius sanctus episcopus
Oret pro nobis omnibus,
Et misereatur protenus
Peccata quae commisimus.
The anthem L.H. i is taken from Ps. cxi. 7.
The anthem L.H. 3 is based upon the following story
in the Tripartite Life of St, Patrick:
" Quotiescumque enim somni quietem capere cupiebat,
videbatur sibi ante oculos continuo prospicere Hiber-
norum insulam, ita quod perciperet sermonem et cla-
morem puerorum in sylua Fochladensi diceniium : * Veni
sancte puer Patrici, et inter nos ambula ' " (W.S. p. 25.)
An extravagant version of the same story is told in the
Notcs on St. Fiacc*s Hymn {Ibid, p. 421.;
[m]
' Hymnus Sancti Comgilli Abbatis nostri.' This is an
alphabetical Hymn of twenty-three stanzas, to which an
introductory stanza has been prefixed. Each stanza
consists of eight lines, except the second stanza, which
consists of ten lines. The metre is iambic dimeter
acatalectic. Every line in almost every stanza either
begins, or ends, or both begins and ends with the
same letter. It was impossible to carry out this principle
in its completeness throughout a long Hymn, but it has
been carried out to an extent which leaves it still a very
remarkable tour deforce,
Stanza. Introd.
I All lines begin with * a '
n Two „ „ „ *b'
III Two „ „ „ *c'
IV AU „ „ „ *d'
V Three„ „ „ 'e'
VI Two „ „ „ 'V
Vn Two „ „ ., 'g'
VIII Three,, „ „ *h'
IX Three,, ,. „ 'i*
X Threc„
XI Two „
XII
XIII
XIV Every other line begins with * o '
XV
■'»•»•'■ »• » » »> j> Q
XVII Two lines begin with *r'
XVIII Two „ „ „ *s'
XIX
XX Three „ „ „ 'u*
XXI Two „
XXII
XXIII
Refrain.
>>
))
>>
»
»
>>
>>
»
>»
»
*x'
Stanza.
Introd.
I
All
lincs
end
with
' e ' (ae)
II
1«
>>
)>
>»
*a'
III
„
»
»
>»
*m'
IV
»1
»»
»
»
*m'
V
»)
»
»
*s'
VI
>>
)»
»
»>
•0'
VII
)»
»
»
»
*e'
VIII
»«
>»
>»
»»
*s'
IX
»
»
»»
»»
*s'
X
)>
»»
»»
»
•s'
XI
>>
>>
»»
»»
'm'
XII
)»
»»
»»
'e'
XIII
)»
»»
•»
*m'
XIV
»
»*
»»
's'
XV
>»
»»
»•
»•
m
XVI
»»
»»
»»
*e»(i)
XVII
»>
>»
»»
*a'
XVIII
»»
»»
»»
'm'
XIX
Four Hnes
1 end
with
*s,' four with *a'
XX
All
lines
end
with
'm'
XXI
»
« «
»)
>»
'a'
XXII
>»
»»
»>
>>
'm'
XXIII
»
>»
>»
)»
'0'
XXIV
»
>>
»»
»»
'e*
Refrain
>>
»
)»
»
*a'
It may be noticed that in the Anglo-Saxon Tropary of
Ethelred all the lines or many of the h*nes in the majority
of the Proses are made to end with the letter * a,' but
there does not appear to be any attempt to regulate
the letters with which the lines commence. (Surtees
Society Publications, vol. bc. pp. 285-318.) See also a
Sequence for * Fer. iv. post Pentecosten ' in the York
Alissal {Ibid. vol. lix. p. 156.) For other Irish speci-
mens of such arrangement see the * Versiculi famih*ae
Benchuir' [95] and the poem *in memoriam abbatum
nostrorum' [129] further on in this Bangor book.
St. ComgalL In addition to the facts mentioned about
this Saint in Part I. p. ix. it is worthy of mention that
he is invoked in the foUowing places ;
(a) Among the * Sancti Monachi ' in a ninth century
* Libellus precum * published in Mart. (Tom. iii. Lib. iv.
cap. xxxiv. p. 238.) This is a Fleury MS. exhibiting
traces of Celtic influence, and probably therefore com-
ing originally from Brit*any. A libt of the Celtic Saints
invoked in it will be found in a note in the appendix to
this volume. See p. 96.
(b) Among the * Sancti Abbates,' after St Benedict in
the Culdee Litany, connected with Dunkeld in Scotland,
and printed in H. and S. vol. ii. Pt. i. p. 278.
56
NOTES.
(c) Among the *Sancti Confessores,' next before
St. Antony, in the Litany for *Fer. iv. in xl.' in the
Aberdeen Breviary. (London, 1854. Pars hyemalis,
fol. Ixxxi.)
Sianza. Line.
Introductory stanza. This stanza seems
to have been composed for and pre-
fixed to the following Hymn in order
to attach that Hymn to St. Comgall.
The Hymn itself is general in its
phraseology. It contains no bio-
graphical details about St. Comgall,
and no such special description of
his character that it might not be
applied with equal propriety to al-
most any saint, unless stanza xviii is
an exception, q,v,
Refrain 2 This verb, as similar verbs in stanza
XX. line 2, &c., is in the past tense,
and there is no indication, as there
was in the last stanza of [13] that
the Hymn was written in the life
time of the saint whom it commem-
orates.
I I For Hymns beginning with the word
'Audite* see note to [13] stanza i.
line I.
„ „ * pantes ta erga.' For a list of Greek
words introduced into the Latin text
of this Service-book see Part I.
Introd. p. xix. § 14. See also [10]
note to stanza xiii. line i.
„ 3 The MS. form * anthleta ' is the usual
Irish form of athleta (see W. p. 260.
note 6oa.) * Anthletae * are invoked
in the Lorica of Gildas, line 22.
(Book of Nunnaminster^ ed. by W. de
G. Birch, London, 1889. p. 91.)
The Greek form is 0^X1/71)9 (Ep.
S. Ignatii ad Polycarpum cap. ii) or
aO\o(()6po^j Lit, of St, James (C. A.
Swainson, Greek Liturgies, London,
1884, pp. 234-5.)
IV 6 'Stefanus* (MS.) is presumably lo be
taken as a proper name, *the holy
Stephen of God.'
„ „ *agius.' See note to [10] stanza xiii.
line I.
V 6 'Carus' MS. but the sense evidently
requires *carum.' The scribe may
have been misled by the *pignus'
in line 7.
Stanza. Line.
IX
XII
XIII
XIV
XV
XVII
))
' Canis ' is a specially Ephesine epithet
and occurs frequently in the Old-
Gallican Liturgy. (W. p. 258 n. 43.)
The *Deo cari' are mentioned by
TertuUian {De Poenitentia cap. ix)
and by Pseudo-Dionysius. {De
Coeiesti Hierarchia cap. vii. § 7.)
The word * carus ' only occurs twice
in the Vulgate, viz. : in Thren. 1. 2 ;
2 Macc. xiv. 24. It never occurs
in the Roman Breviary or Missal,
except where Thren. i. 2, is read
as in ' Lect. i. in Coena Domini.'
It occurs several rimes in the Bangor
Antiphonary. See Index. It is
interesting to find St. John the
Divine entitled *Domini carus* in
a trope of Gallican origin in an
English Service Book. (W.T. p.
9.)
1-8 This description of St. Comgall as
learned in the Scriptures, and care-
ful in the administration of the
Sacraments, recalls the similar de-
scription of St. Patrick in [13]
stanzas xvii, xviii, &c.
8 * carus.' See note to stanza v. line 6.
I * apprendit,' a shortened form of * appre-
hendit' which would make the line
too long by a syllable.
*bradium' is probably a mistake for
* brabium,' a late Latin form of the
Greek ' Ppap^iovJ
1-4 Compare the enumeration of * martyres,
confessores, virgines, anchoritae,
monachi, episcopi, abbates catholici '
in a Collect in the Stowe Missal (W.
p. 244.)
5 * synodum ' gen. plur.
I, 2 There seems to be a reference here to
St. Matt. xvi. 18.
1-8 The reference throughout this verse is
to Jer. i. 10. This makes us con-
clude that * eremiae ' in line 7 stands
for the name of the prophet, and not
for * eremitae.*
5 This line occurs again in stanza xix
line 4.
7 'gratiam* MS. to preserve the uniform
ending of the lines of this verse in
*m.'
NOTES.
57
>>
9f
XX
Stanza. Line.
XVIII 1-8 This stanza may preserve some personal
recoUection of the habits or of the
deathbed of St. Comgall.
„ 7, 8 Acts X. I, 2.
XIX 3 * Caram Deo ' see stanza v. line 6.
4 See stanza xvii. line 5.
7 The metre requires two more syllables ;
some such word as * pergens ' has been
left out. We have not found any
authority for the MS. form * domuens.'
Is it an amalgamation of * domans '
and *pergens*? Possibly we should
put the comma after ' insaniam/ and
treat 'domuens* as a comiption of
' domum habens.'
4 This line is the fourth h*ne of the refrain
of this Hymn^ as given in fuU after
the introductory verse.
XXI I The MS. form of Christus is retained as
essential to the alphabetical sequence
of the verses.
„ 3 This is equivalent to styling St. Comgall
the Vice-gerent of Christ, in the same
way that St. Patrick was called the
Vicar of Christ See [13] stanza xxi.
line 2,
XXII I, 2 * ymnum immolabat.' Compare the
expressions Mmmolatione per psal-
terium ' in [93] * psalterium immolate *
in [100]. There is Vulgate authority
for such a use of *immolare* in Ps.
xlix. 14. It helps to explain the term
' Immolatio * which, as well as * Con-
testatio,' is frequently found as a title
instead of 'Praefatio* in the Old-
Gallican Liturgy.
„ 3» 4 * orans.' Compare the habit of contin-
uous prayer attributed to St. Patrick
in [13] stanza xxiiL Scc also [15]
lines 13, 14.
„ 5 See note to refrain, line 2. Does * sub
numero ' here mean * in rhythm * ? or
is there a reference to the * numerus
signatorum * in Apoc. vii. 4 ?
Refrain. 4 There is an * s ' on the margin, wiih a
mark of abbreviation over it, after the
last line of the refrain, to which it is
difficult to assign any meaning.
The anthera or collect after the refrain may be intended
to be a rudely rhyming anthem, as in thc casc of the
anthems at the end of [13.]
[15]
* Hymnus Sancti Camelaci.' This is an alphabetical
Hymn of twenty-four lines, each line beginning with a
separate letter of the alphabet The twenty-fourth line
is accounted for by the insertion of an extra line begin-
ning with * p,' and not in regular alphabetical order, be-
tween the line beginning with *x' and the line beginning
wiih * y.* The * z ' of the last Hne is not at its commence-
ment but is buried in the word * elizaro.*
There are eight or seven syllables in the lines, which
are trochaic dimeter acatalectic and trochaic dimeter
catalectic alternately.
Very little is known about the saint who is com-
memorated in this Hymn. His name, Camulacus,
occurs in the list of Bishops ordained by St. Patrick in
Tirechan's Collections in the Book of Armagh (Fol. 9 b.
VV.S. p. 304.) In the same document the following
incident is narrated in connection with him. It is said
of St Patrick: 'Et uenit per flumen Ethne in duas
Tethbias et ordinauit Melum episcopum, et aecclessiam
Bili fundauit, et ordinauit Gosactum, fiHum Milcon Maccu
Booin, quem nutriuit in seruitute septem annorum, et
mittens Camulacum Commiensium in Campum Cuini, et
digito ilH indicauit locum de cacumine Graneret, id est,
aecclessiam Raithin.' {Book of Armagh^ Foll. 10 b, 1 1 a.
W.S. pp. 310, 311.) For the identification of the per-
sons and places named in this passage except ' Camu-
lacum Commiensium,' see notes in the Analecta
Bollandiana^ Tom. il. p. 44. But no one has hitherto
offered any explanation of the epithet ' Commiensium '
or ' Cumiensis ' as the word stands in the Antiphonary
of Bangor. The nationality of Camulacus or Camelacus
is uncertain. This name * Caomlach ' or * Caomhelach '
means *the gentle* or * the kindly one,' and has an original
Irish ring about it, but then is it the Irish equivalent for
Camulacus, or is Camulacus, or Camelacus, the Latinizcd
form of Caomlach ? St Camelac is not commemoratcd
in the Martyrologies of OenguSy or Tallaght^ or Gorman^
but in the Martyrology of Donegal there is this entry.
Nov. 3, 'Caomlach o' Raithin* [Caemhlach of
Raithin, now Rahen, in the barony of Ballycowan, King*s
county.]
If the word * Commiensium ' is formed from his Irish
tribe or native place, there is a place in the northem
part of co. Kilkenny, called *The Three Commons,'
which may have some connection with it. (Annals of
the Four Masters^ a.d. 870. 2nd Edit Dublin, 1856,
vol. i, p. 516, note 1.)
If St. Camelac was a foreigner who accompanied St.
Patrick into Ireland, the Commienses might be the in-
habitants of some district in Gaul.
I
58
NOTES.
The lines of this Hymn nin on continuously in ihe
MS., but the sense seems to suggest a division into
stanzas of four lines each.
Stanza. Line.
I I For Irish Hymns beginning with
*Audile' see note to [13] stanza i.
line I.
„ 3 * Cumiensis.' See note lo title.
II 3 The metre requires * gratiasque.'
IV I, 2 Compare the habits of continual prayer
attributed to St. Patrick in[i3]stanza
xxiii, and to St Cumgall in [14] stanza
xxii.
I The perfect tense used from this point
onward (for we have ventured to alter
' regnabit ' into * regnavit ' in the
twenty-third line, treating it as an
instance of the confusion between *b*
and * u ') prove that this Hymn was
composed after the death of St.
Camelac,
VI 3 ymparadiso MS. The * y ' is introduced
here as the first letter, in order to
preserve the alphabetical sequence of
the lines.
„ 4 * elizaro ' MS. The form * Eleazarus '
for * Lazarus * occurs in the Codex
Usserianus alter^ an early Irish Bibli"
cal MS. (T. K. Abbott, Evangehorum
Versio Antehieronymiana^ Dublin,
1884. Pars posterior, pp. 571, 573.)
We have previously called attention
to the fact that the ' z ' with which
the last h'ne ought to begin is buried
in this word.
[,6]
One would have expected a marginal cross to have
been placed before this CoUect, to denote the com-
mencement of a series of Collects for the Day and Night
Hours, or, if not here, then before [17] where a set of
such Collects commences, no. [16] being perhaps, an
additional Collect thrown in to fiU up space, when
the scribe found that the Hymn of St. Camelac did
not occupy the whole of fol. 17«;. For the number
and arrangement of such Hours at Bangor see Introd
§3.
*Secunda' as the equivalent of *Prima,* thc usual
title of the first of the Day-Hours is a very ancient title,
but has now gone out of use. It is found in the
Missale Gallicanum (p. 179), also in C. C. C. C MS.
272, a ninth century Rheims Psalter^ where the foUowing
coUect occurs among Oraiiones ad secundam :
' Domine Deus omnipotens, qui nos ad hanc oram
secundam per nocturnas caUgines incolomes peruenire
fecisti, conserua nos hodie per omnium orarum spatia et
momenta temporis, et in tua gratia nos semper fac per-
manere.*
The office of Prime was not an original part of the
scheme of the Divine Office, but was introduced, first at
Bethlehem at the end of the fourth century, to fiU the
gap between Mattins and Terce (Migne P.L. Tom. 1.
coL 1135, note.)
There may have been room on the last part of
this leaf for the usual concluding formula 'Qui reg-
nas.'
[»7]
For * secunda ' sec note to [16.]
This is the first of a complete series of rhyming
coUects for the Day and Night Hours. Metrical devo-
tions, except in the form of Hymns, are very rare.
Their form here suggests that these coUects may have
been intended for choral recitation as a kind of * respon-
soria * at the end of their respectivc Hours, but we can
adduce nothing in support, much less in proof of such
a suggestion. It is made by Dr. O. Seebass, Columba
von LuxeuiPs Kiosterregel^ Dresden, 1883, p. 27.
For something analogous to thcse metrical prayers at
Bangor, we may refer to an ancient GaUican Mass
written throughout in hexametcr lincs {Missale Richeno-
vense^ Missa viii. p. 21) to the metrical Litanics for
Rogation-tide published from tcnth century MSS. by
Gerbert {Monumenta Vet. Uturg, Aleman, St. Blaisc,
1779, P^rS' "• PP« 87-91) to a set of ' Benedictioncs
nocturnales ante Lectiones * written in rudc hexameters
iti the Cffice Book ofthe Abbot qf Evesham (edited by H.
A. VVUson for thc Hcnry Bradshaw Society in 1893, coU.
55-7) to the numerous metrical Tropes in VV. T, ; to
the metrical ' Communioncs ' which occur sparsely in
thc Sarum, York, and Hcreford Missals (J. JuUan, Dict,
of Hymnology, London, 1892, sub voc, * Communio,'
where sec also * OfTertorium,* * Tropc')
It is to be noticed that thc dotted omamentation of
capital letters which has prevailed hitherto is discon-
tinued throughout this sct of CoUects.
Line i. *Te.' Sec Introd. § 5 (^.)
[18]
The grammar would appear to requirc ' regnat '
but it has not been thought worth while to aUer thc
text
NOTES.
59
[19]
*Ad sextam.' 'In cruce positus.' We have here
a very early, if not the earliest Service Book authority
for assignation of the various Night and Day Hours to
commemorate and correspond to the incidents of our
Lord's Passion and Death.
* Dominus noster Jesus Christus .... extitit
matutinalibus a Judaeis captus,
prima coram Pontio Pilato judice ductus,
tertia illusus, corona spinea coronatus,
sexta cruci ab ipsis Judaeis perfidis conclav.
atuSy
nona in cruce pendens mortuus,
vespertina de ipsa cruce depositus,
completoria traditus sepulturae.
Sicque circa ejus flagellationes, passionem, et ipsius
sanctissimi corporis mysterium erat tota expedita
dies ipsa.' {Constitt, Dnu Johannis de Sancto
Paulo Architpiscopi Dublinensis de jejunio passionis
A.D. 1351. Wilkins' Concilia^ London, 1737, Tom.
iii. p. 19.) See the ' Orationes de Passione Domini,
respondentes septem Horis Canonicis {Brti\
Roman. ex Ducali Campidonensi Typographeo,
1705, pars Aestiv. p. 125.)
According to John Cassian the sixth hour, as an
Hour of Prayer, commemorated (i) our Lord's ascent of
the cross ; (2) the vision of St. Peter recorded in Acts x.
9 ; '^ Hora autem sexta immaculata hostia Dominus
noster atque Salvator oblatus est Patri, crucemque pro
totius mundi salute conscendens, humani generis peccata
delevit . . . Eadem quoque Petro hora in excessu
mentis vocatio gentium omnium per submissionem vasis
evangelici delati coelitus, &c." {De Institutis Coenobi-
orum, Lib. iii. cap. 3.)
[20]
' Ad nonam.' Instead of commemorating the death
of Christ upon the cross at the ninth hour (see note to
[19]) this CoIIect refers to the visit of the angel to
Comelius at that hour.
Cassian mentions three events as commemorated by
the selection of the ninth Hour as an Hour of Prayer
(i) Our Lord's descent into hell ; (2) the vision of
Comelius recorded in Acts x. 3 ; (3) the visit of SS. Peter
and John to the temple recorded in Acts iii. i. " Hora
vero nona infema penetrans, inextricabiles tartari tene-
bras coruscatione sui splendoris extinxit, &c. . . .
Eadem quoque hora Comelius centurio in precibus
solita devotione persistens, comniemorationem oratio-
num et eleemosynamm suamm ante Dominum factam,
angelo sibi colloquente, cognoscit . . . Petms
autem et loannes ascendebant in templum, ad horam
orationis nonam." {De lustitutis CoifuMorum^ Lib. tiL
cap- 3.)
[21]
'Ad uesper.* MS. 'Ad vesperas' M. but *Ad
vespertinam' is suggested by the first word of the
CoUect, and this form of the title is written in full on fol.
i8t;. [31.] There is no reference here to the taking
down of our Lord's body from the cross. See note
to [19.] Vespers are not here foUowed by Compline,
asthe Hour of our Lord*s burial, nor does there appear
to be either here or elsewhere in the MS. any reference
to that service. But see note to [22.]
[«]
* Collectio ad initium noctis.' This Hour of Prayer
is thus named in the Rule of St. Columbanus, which
does not mention vespers, but passes on from the men-
tion of the * Horae diumae,' to the mention of this
service * ad initium noctis,' or * First noctum : ' " Per
divinas temi Psalmi horas, pro opemm interpositione,
statuti sunt a senioribus nostoris . . . Ad initium
vero noctis duodecim Psalmi, ad mediumque noctis
duodecim similiter psalluntur, ad matutinum vero his
deni bisque bini per tempora brevium, ut dictum est,
noctium &c." {Regula S. CoIumbam\ cap. vii. Holst Pars.
iL p. 94.) Menard interpreted this phrase, as found in
the * Regula S. Columbani ' to be equivalent to Compline
*Ad initium noctis' *quod respondet Completorio.'
(Menardiy JVotae in S. Benedicti Anianensis Concordiam
Regularum. P.L. Tom. ciiL col. 884. See Mart. Tom.
iv. p. 37.) But there is no support for this conjecture,
and no proof that such an office as Compline was known
to the monks of Bangor, or recognized in the monastic
order of St Columbanus. Compline had, however, been
recognized, and Psalms had been assigned to it, in the
Rules of St Isidore of Seville, ob. 636, cap. 7, St
Aurelian of Arles (545-53» cap. 35) and in the Rule of
St Benedict, who died in 543 (Capp. 17, 18.) There
is no known reference to Compline before his lime.
CoIIects * ad initium noctis ' occur again in [32] [33]
where see notes.
Line 2. *nocte orantes media.' This line settles the
fect that this second Noctura or night-hour was at mid-
night See also [37.]
[*4]
*Ad matutinam.* This is the last of the night-
hours, and includes, though it does not consist exclusively
of, Lauds.
Line 2. The line ' te ter sanctum laudantibus ' is
I 2
6o
NOTES.
suggestive of the fifth verse of * Te Deum laudamus ' or
of the Trisagion.
Line 4. The Hne *sacris hymnorum cantibus' is
suggestive of Lauds.
[25]
Line i. *Gallorum cantibus.* This expression bears
two meanings. It sometimes means midnight, and
sometimes early moming about 3 a.m.
The first of the three Christmas Masses was entitled
^ Missa in Gallicantu ' (Sarum) or * Missa ad puUorum
cantum ' ( Vetus Missale Romanum, Romae, Ed. sec 1756
p. 17.) This Mass was almost universally celebrated at
midnight, or near midnight, for which * gallicantus * is
evidently the equivalent. But in a long passage (Lib.
IV. cap. xiL § 19. p. 35) Martene has shown that there was
a * primus gallorum cantus * and a * secundus gallorura
cantus/ and that the expression * gallicantus ' refers
sometimes to one sometimes to the other, that is to say,
either to midnight or to 3 a.m. We subjoin a passage
in which * pullorum cantus ' evidently bears the second
meaning : " In officio nocturno uno tempore psallun-
tur ante pullonim cantum in hyeme noctumi, dicente
propheta * media nocte surgebam ad confitendum tibi *
. . • PuUorum cantus declinantis est terminus noctis
qui mox diem parit." {Regula Magistri cap. 33. Holst
Pars ii. p. 230.)
*Gallorum cantus* evidently means 3 a.m. in the
Bangor MS.
Line 3. The MS. reading * ob ' in the third line makes
neither sense nor grammar, and we have substituted * ut '
as probably the true reading. There is nothing in the
context to account for the scribe writing * ob.'
[26]
The language of this prayer clearly points to day-
break, or about 3 a.m., as the hour of mattins or ' hora
matutina.'
*Ad secundam.* A new set of day and night hour
Collects begins here. Its commencement is marked
by a marginal cross. The dotted omamentation of
the capital lelters which had been omitted through-
out the previous set is now resumed. For the title
^secunda* see note to [16.] Note the phrase *in hac
hora prima diei,' in line 2.
[28]
*Ad horam tertiam.' Instead of one of the scenes
in the Passion (see note to [19]), the descent of
the Holy Ghost on the Apostles on the Feast of
Pentecost, as recorded in Acts ii. 13, is commemorated
in this Collect Thus Cassian says : / Hora namque
tertia repromissus olim per prophetas Spiritus Sanctus
super Apostolos in orationum officio constitutos descen-
disse primitus comprobatur.' i^De Instiiutis Coenobiorum^
Lib. iii. cap. 3.)
[»9]
See note to [19.]
[30]
Line 3. * divina miracula.' This expression may
refer to the earthquake, and the graves opened, and the
veil of the Temple rent at the death of Christ See note
to [20.]
[31]
This collect contains a reference to Ps. cxl. 2. This
Psalm is sung daily at Vespers in the Greek and Arme-
nian offices, and was perhaps sung daily at the same
service at an early date in the VVest. It is now sung
at Friday Vespers in the Roman, and at Thursday
Vespers in the Benedictine Breviary. See Apost.
Constitt lib. ii. cap. 59.
See note to [22.]
[32]
[33]
The language of this Collect 'ad initium noctis,'
implies a time coinciding with the close of day and the
fall of night, a time which might be earlier but could
hardly be later than 9 p.m. See note to [22.]
[34]
* Ad pacem celebrandam.' The devotions accompany-
ing the bestowal of the Pax here are two anthems
taken from Ps. cv. 6, and from Ps. cxviii. 165, each
anthem being followed by a collect
The first anthem *Injuste egimus' &c. which also
occurs in Judith vii. 19, but which is evidently there,
as here, a quotation from Ps. cv. 6, is part of the
Psalmellus at Mass on Sexagesima Sunday in the
Ambrosian Rite. (Antiphonarium Ambrosianum Vetus^
p. 8, appendix to Missale Ambrosianum VetuSy edit.
Ceriani, no place or datc.) It also occurs among the
Suffi^ages at the end of the Litany in the Sarum Breviary,
(Cambridge reprint, 1879. Fasc. II. col. 253.)
The second anthem occurs as a Communio in the
Stowe Missal (W. p. 242.)
From the language of the second Collect, which
embodies a reference to Ps. xc. 5 (* ut non timeamus a
timore nocturno ') we may infer that Ps. xc. was used
at the service at which the Pax was given, entitled ' ad
initium noctis,' and that the Pax here is part of that
NOTES.
6i
Servicc, and is connected with ihe Divine Office, and
not with the Liturgy.
The Pax is not found in connection with any of the
Day or Night Hours in any Westem Breviary, whether
secular or monastic, at the present day. A Benedic-
tion at the end of Compline is an ancient custom which
has survived. That in the Benedictine Breviary runs
thus : * Benedictio, Benedicat et custodiat nos omni-
potens et misericors Dominus, Pater, et Filius, et
Spiritus Sanctus. Amen.'
This is also given in the Roman Breviary, and in
the Sarum Breviary, in the latter case ending with
* Dominus.'
But to find something in Western Breviaries resem-
bling the Pax we have to.go back as far as the Breviary
of the Humiliati, published in 1548. There after the
Collect * Visita quaesumus &c.' comes this rubric :
Hinc praepositus vel hebdomadarius det benedictionem
omnibus in choro stantibus^ capite inclinato^ dicendo,
* Pax, et benedictio Dei Patris omnipotentis, et Filii, et
Spiritus Sancti descendat super vos, et maneat semper
vobiscum. I^. Amen.' Mox incipiatur Salutatio ad
Virginem, Salve regina misericordiae, &c. (From a
paper by Dr. J. Wickham Legg in the Transactions of the
St. PauTs Ecclesiological Society, vol. ii. part v. London,
1890, p. 281.) It may besaid that the presence of the
word ' Pax ' in the above salutation does not necessarily
involve the formal bestowal of the Pax. This is true,
but its presence is almost certainly a survival from, and
a reminiscence of, a time when the ceremonial of the
Pax was in existence. An examination of the ancient
Celtic surviving formulae of benediction commencing
with the word * Pax,' shows them to be connected with
the actual bestowal of the Kiss of Peace. Book of
Dimma(\\. p. 170); St. GaU MS. 1394 (W. p. 177);
Stowe Missal (W. p. 242). There may be an allusion
to the now obsolete Pax at Compline in the following
passage in the Mitrale of Sicardus : * Hae tres horae
(i.e. Laudes Matutinae, Vesperae, Completorium)
pertinent ad octavum, scilicet Domini resurrectionem,
qui mane surrexit, in vespere se discipulis manifestavit,
in Completorio discipulis ait * Pax vobis.* (Lib. iv. cap.
ix. P.L. Tom. ccxiii. col. 135.)
It appears that the Pax was once given in the Chapter
House, afier Prime, on Christmas Day at Laon, and
therefore perhaps also elsewhere. " Decanus dicit
versum, * Puer natus est nobis ' aUi respondent, * et Filius
datus est nobis.' Postea decanus dat osculum pacis his
qui sunt juxta eum, prius a dextris, postea a sinistris, et
osculantur se in osculo pacis ex utraque parte usque ad
ultimos. (A i3th century Ordinarium Laudunense
quoted in Mart Tom. iii. p. 37.)
In the Divine Office of the East Syrian Church, the
Kiss of Peace is given both at the commencement and
close of the evening service; at the commencement,
after the ' Gloria in Excelsis ' and before the * Pater
Noster ' ; at the close, before the Nicene Creed ; also in
the same position at the commencement of the night
service; also after the Pater Noster in the moming
service. (A. J. Maclcan, East Syrian Daily OfficeSy
London, 1894, pp. xiiL xiv. xvi. i, 22, 68, 82, 84, 85,
171, &c.)
The presence of the Pax here in the Bangor MS. may
therefore be regarded as a Hnk with Eastem usage, and
also as a mark of great antiquity, because all the above
instances must be looked upon as survivals or as echoes
of what was probably the universal custom of the first
Christians never to meet together for purposes of worship
without the salutation of the kiss of peace.
TertuIIian alludes to it in a passage which is interest-
ing as showing that as early as his time the custom began
to be omitted on certain occasions, an omission to which
he refers with disapproval except with reference to one
day, Good Friday : " Alia jam consuetudo invaluit ;
jejunantes, habita oratione cum fratribus, subtrahunt
osculum pacis, quod est signaculum orationis ....
Quae oratio cum divortio sancti osculi integra ? Quem
Domino officium facientem impedit pax?" &c. {De
Oratione^ cap. xiv. Edit. Paris, 1842. Tom. i. p. 253.)
Origen asserts : * Mos ecclesiae traditus est, ut post
orationes osculo se invicem suscipiant fratres.' (Commeni.
in Epist. ad Ronu Lib- x. n. 33. Mignt!, Patrol. Graeca,
Tom. xiv. col. 1282.)
There is a reference to the Pax in cap. xiv. of the
* Regula Coenobialis ' of St Columbanus, where among
various ofiences and penalties the following offence and
penalty are named : * Si[quis] post pacem sonaverit,
quinquaginta [verbera]. (P. Fieming, Collectanea Sacra^
Liovanii, 1667, p. 24.) The text and context make it
probable that the Pax of the Divine Office, and not the
Liturgical Pax, is referred to in this passage.
The Pax, Credo, and Pater Noster [34] [35] and [36]
have been elsewhere quoted as connected with the Mass
and not with the DivineOffice (W. pp. 102, 189.) In
the Mozarabic Liturgy the Constantinopolitan Creed
immediately precedes the Lord's Prayer in accordance
with the direction of Canon ii. of the iii. Council of
Toleda * ut priusquam dominica dicatur oratio [symbo-
um fidei] voce clara a populo decantetur.' (Mansi,
Concilia, Tom. ix. col. 993.)
But the Pax is given at a much earlier point in that
Liturgy, and in view of that fact, and also of the wording
of the second Bangor Pai Collect, the theory of liiurgical
usage is now abandoned, and the Pax [34], Creed [35],
62
NOTES.
and Lord's Prayer [36] are believed to belong to the
Divine Office, and to be an appendage to the Service 'ad
initium noctis.*
The writer of an article in the Church Quarferly
Revieju (Jan. 1894, vol. xxxvii. p. 347) maint«iins the
correctness of the liturgical theory. It is primd facie in
favour of that theory that the second Bangor Pax anthera
*Pax multa diligentibus, &c.* should be found in
the Stoive Missal (W. p. 242), but that fact must be
regarded as a coincidence. The bulk of proof lies on the
other side.
[35]
* Incipit Symbolum.* For the position of this Creed
in the Divine Office at Bangor, see note to [34].
This Creed is to a large extent unique, many of its
readings not being found elsewhere.
The Ordo Romanus vii, published by Mabillon, and
which is not necessarily a Roman Ordo, contains the first
words of a baptismal Creed which may have resembled
the Bangor Creed. It began Uitrrevu) eU €va k. t. \. and
was afterwards repeated in Latin * Credo in unum Deum,
Patrem omnipotentem, visibilium,' &c. {Museum
Italiatmy Paris, 1689, Tom. ii. p. 81.)
The triple and emphatic repetilion of the word * Credo '
introducing the statement of belief in each separate
person of the Holy Trinity is a remarkable feature in the
Bangor Creed.
Credo in Deum Patrem.
Credo et in Jesum Christum.
Credo et in Spiritum Sanctum.
Two more Credos are added toward the end
Credo vitam post mortem.
Haec omnia credo in Deura. Amen.
The separate ' Credo ' for each Person in the Holy
Trinity is found in the Baptismal Creed in the Sacra-
mentarium Gallicanum, The two further additions of
* Credo ' at the close find no parallel either there or,
so far as we know, elsewhcre.
As the creed in the Sacramentarium Gallicanum is not
easily accessible, and as it contains further points of
similarity to the Bangor Creed, we print it at length,
marking the points of similarity by the use of italic
letters. (Mabillon ut supra^ Tom. 1. p. 312.)
Credo in Deum Patrem omnipotentem, creatorem
coeli et terrae.
Credo in Jesum Christum, Filium ejus unigenitum
sempitemum : conceptum de Spiritu Sancto, natum ex
Maria Virgine, passum sub Pontio Pilato, crucifixum,
mortuum, et sepultum. Descendit ad infema; tertia
die resurrexit a mortuis; ascendit ad coelos, sedit ad
dexteram Dei Patris omnipotentis, inde ventumsjudicare
vivos et mortuos.
»>
>»
»t
»t
»»
♦»
♦»
>>
Credo in Spiritum Sanctum, sanctam ecclesiam catho-
licam, sanctomm communionem, remissionem pecca-
tomm, carnis resurrectionem, vitam aetemam. Amen.
Line 2 * invisibilem,* peculiar to B. If idolatry
stili existed in some parts of Ireland,
we should understand the reason for
the addition of the epithet.
„ * Creaturamm . . . conditorem,' peculiar
to B.
4 ' Credo,* so in Sacram, Gallican,
5 ' unicum,' peculiar to B.
„ ' Deum omnipotentem,' ditto.
6 * conceptum,' so in Sacram, Gallican,
„ * natum,' ditto.
7 * passum,' ditto.
8 * qui . . . inferos/ peculiar to B.
' 10 in coclis, ditto, ' In coelos ' occurs
among the * Interrogationes de fide'
in the Sacram. Gallican, p. 269, * ad
coelos* in the Missale Gallicanum
VetuSy p. 162.
10 sedit, so in Sacram, Gallican, and in the
Missale Gallicanum Vetus (p. 163).
„ ' que,' peculiar to B.
1 1 * exinde,' peculiar to B.
„ omission of ' est' So in Sacram. Galli-
can,
13, 14 ' Deum omnipotentem ' peculiar to B.
14, 15 *habentem . . . Filio,' peculiar to B.
15 *et Filio.' The three points placed in
the MS. after and above * Filio ' are
probably equivalent to ' dele,* and, if
so, denote on the part of the scribe
dislike to, or unfamiliarity with, the
addition of the words *et Filio.'
Three points so placed are frequently
found in the Book of Armagh^ and
alwajs as equivalent to * dele.' They
are also placed once with the same
meaning over a repeated ' Madiani ' in
the Stowe Missal (W. p. 240.)
„ ' esse/ peculiar to B.
16, 1 7 The position of the clause ' abremissa[m]
peccatomm' before * sanctorum com-
munionem* is peculiar to B. The
word 'abremissa' is, so far as we
know, only found elsewhere in a
passage from a fifth century GaUican
writer, of British or Breton origin, i.e.
Faustus of Riez, who mentions among
the articles in the Gallican Creed of
his date, "in Spiritum sanctum.
»»
9»
>»
9»
»»
n
>»
NOTES.
63
sanctam ecclesiam, sanctorum com-
munionero, abremissa peccatonimy
camis resurrectionemy vitam aeter-
nem." (De Spiritu Sancto^ Lib. i. § 2,
edit Engelbrechty Vindoby 1891, p.
104.)
The simpler word ' remissa ' is fouud in
African authors, e.g. *Diximus de
remissa peccatorum ' (TertuUian, adv,
Marcionem, Lib. iv. cap. xviii.) * bap-
tizare et remissam peccatorum dare.'
(Cyprian, Ep. Ixxiii. and in several
other passages in the same Epistle.)
Line 18-20 'Credo vitam. . . . Amen,' peculiar to B.
The meaning of * in Deum ' here is
thus explained by Faustus of Riez
' credamus in deum, id est, ut haec a
deo disposita, et in deo constare
fateamur' (ut supra^ p. 104). The
distinctive mark of this Creed, as it
differs firom other known Creeds, is
its emphatic insistence upon the deity
of each of the Persons in the Holy
Trinity.
It may be of interest to print two more early forms of
the Creed. The first [1] is from MS. l^tg. 2, A xx. fol.
I ir. an eighth century MS. of which a fuU description
will be found in the Appendix ; the second [II] is a
Gallican Creed contained in a letter of St. Cyprian
Bishop of Toulon, addressed to Maximus, Bishop of
Geneva, c. 524-33, ex Cod. Colon. 212 (olim D. 2326)
saec vii. foL ii^r.
[1] has not been printed before. [II] has been
recently printed for the first time by W. Gundlach
aniong the Epistolae Aevi Merotvingici^ in the Monununta
Germaniae^ Tom. iii. pp. 434-6.
L
Credo indeum patrem om-
nipotentem.
et in ihesum christumfilium
eius unicum dominum
nostrum.
qui natus est de spiritu
sancto et maria uirgine.
qui sub pontio pilato cnici-
fixus est et sepuhus.
tertia die resurrexit amor-
tuis.
ascendit in coelos.
sedit ad dexteramdei patris.
unde uenturus est iudicare
uiuos ac mortuos.
et inspiritum sanctum.
sanctam ecclesiam catholi-
cam.
remisionem peccatorum.
camis resurrectionem.
Amen.^
IL
Credo in deum patrem om-
nipotentem.
credo et in ihesum christum
filium eius unigenitum
dominum nostrum.
qni conceptus de spiritu
sancto, natus ex maria
uirgine.
passus sub pontio pilato
crucifixus et sepultus.
tertia die resurrexit a mor-
tuis.
ascendit in coelos.
sedet ad dexteram patris.
inde uenturus iudicatunis
uiuos ac mortuos.
r Omitted by Cyprian as un-
\ connected unth the purport
l o/ his lctter.
[36]
For the use and intention of the *Pater Noster'
here see note to [34] ad finem.
For the various readings in the text see Introd. § vii.
Line 6. * Demittimus ' MS. The words * peccata
demittas ' occur [64] hne 5 ; but the word is probably a
clerical error for ' dimittimus.'
Lines 6, 7. * ne patiaris nos inducL' This is the read-
ing of other Irish MSS. viz. the Book of Dimma^ the
Book of MuUing^ the Gospels of Mac Regol and the
Book of Armaghj where the clause is written in Greek
letters, 'er nh vartaptc ytvc, tnBvKi, iKrefiirraTtivyefi,*
On the other hand the ordinary Vulgate text is found
in the Book of Durrow and the Book of Kells^ while
Codcx Usserianus i. and iL are both defective, so that
their readings in St. Mat vi. 13, cannot be ascertained.
[37]
Line i. *Per horam mediae noctis.' The hour of
this Nocturn is hereby identified with midnight Sec
[*3]-
[38]
' IUuminator cahginum.' This expression points to
dawn of day or about 3 a.nL See note to [2 j]. ' Tu.'
See Introd. § 5 (g).
[39]
See notes to [25] [38] [59].
[40]
The anthem is taken from Ps. bcxviiL 8.
[40*]
We now come to a long h'st of *preces' or inter-
cessions to be used at the Day Hours. They consist,
with exceptions which will be noticed, of an anthem
followed by a Collect The order and number of them
deserve notice.
In the Regula S. Columbani^ cap. vii. the order of
intercessions for use ' per diumas horas ' (not ' ad
matutinam et ad vesperam ') is thus described : " Cum
versiculorum augmento intervenientium pro peccatis
primum nostris, deinde pro omni populo Christiano,
deinde pro sacerdotibus, et reliquis Deo consecratis
sacrae plebis gradibus, postremo pro eleemosynas
facientibus, postea pro pace regum, novissime pro
inimicis, ne illis Deus statuat in peccatum quod perse-
quuntur nos, et detrahunt nobis, quia nesciunt quod
faciunt" (Holst Part iL p. 94.)
Let us place the order of these intercessions in the
Rule of St. Columbanus side by side with the order for
intercessions in B.
64
NOTES.
Regula S. Columbani
(cap. vii.).
1. Pro peccatis nostris.
2. Pro omni populo Chris-
tiano.
3. Pro sacerdotibus et reli-
quis. Deo consecratis
sacrae plebis gradibus.
4. Pro eleemosynas facienti-
bus.
5. Pro pace rcgiim,
6. Pro inimicis.
Antiphonarium Benchorense
(foU. 20Z/.-22r.).
1. [Pro peccatis nostris.]
2. Pro baptizatis.
3. [Pro sacerdotibus.]
4. Pro abbate.
5. fPro frairibus.]
6. Pro fratemitate.
7. Pro pace populorum et
regum.
8. Pro blasphemantibus.
9. Proimpiis.
10. Pro iter facientibns.
1 1. [Pro gratias agentibus.]
12. Pro elemosifnas facien-
tibus.] or Pro eleemo-
synanis.
13. Pro infirmls.
14. [Pro captivis.]
1 5. "Pro tribulantibus.]^
16. [Pro poenitentibusr]
In the above lists the first three titles correspond;
No. 4 = No. 12 ; No. 5 = No. 7 ; No. 6 = No. 8. All
the Rubjects for intercession enumerated in the Rule of
St. Columbanus are found in the Antiphonary of Bangor
with ten additions. The normal structure of these
intercessions or * Preces ' or * Orationes * is an anthem or
Versicle followed by a short CoUect, but No. 4 consists
of three anthems without a Collect, and in the Nos.
14 and 16, two anthems are prefixed to the Collect.
The anthem in [40*] is from Ps. Ixix. 2. It is used
at the commencement of the Hours in the Roman,
Benedictine, &c. Breviaries. The title is accidentally
omitted.
Compare with the Bangor *Preces' the following
Preces taken from C. C. C. C. MS. 272. o. 5. It is a
Rheims Psalter, which can be proved from intemal
evidence to have been written somewhat earlier than
A.D. 882.
Orationes maiores ad matutinam uel ad
uesperas.
Oremus pro omni gradu ecclesiae.
Saccrdotes tui induantur.
[Oremus] pro pastoribus nostris.
Beatus qui intellegit super aegenum
[Oremus] pro rege nostro.
Domine saluum fac regem et exaudi nos.
[Oremus] pro liberis eius.
Saluos fac seruos tuos deus meus sperantes in
te.
[Oremus] pro abbate nostro.
Deus conseruet eum et uiuificet eum.
[Oremus] pro cuncto populo catholico.
Saluum fac populum tuum
[Oremus] pro fratribus et sororibus nostris.
Propter fratres meos. propter domum.
[Oremus] pro pace.
Fiat pax in uirtute tua et habundantia.
[Oremus] pro iter agentibus.
O domine saluos nos fac o domine prosperare
[Oremus] pro nauigantibus.
Exaudi nos deus salutaris noster spes.
[Oremus] pro persequentibus et calumniantibus nobis.
Domine ihesu christe ne statuas illis hoc
peccatum quia nesciunt quid faciunt.
[Oremus] pro discordantibus.
Pax dei qu^ exsuperat omnem sensum custo-
diat corda illorum in pace.
[Oremus] pro penitentibus.
Conuertere domine usquequo et deprecabilis.
[Oremus] pro omnibus elemosinas facientibus.
Dispersit dedit.
[Oremus] pro infirmis.
£t clamauerunt ad dominum cum tribula-
rentur.
[Oremus] pro fidelibus defunctis.
Requiem aeternam dona eis domine et lux
perpetua luceat eis.
Requiescant in pace. Amen.
Oremus pro peccatis et negligentiis nostris.
Domine ne memineris.
Adiuua nos deus salutaris noster propter
gloriam nominis tui.
O domine libera nos et propitius esto
peccatis propter nomen tuum.
Adiutorium nostrum in nomine domini.
[Oremus] pro fratribus nostris absentibus.
Saluos fac seruos tuos deus meus.
Mitte eis auxilium de sancco et de sion tuere
eos.
Domine exaudi orationem meam.
The absence of any intercession *pro fidelibus de-
functis ' among the Bangor preces is remarkable. See
note to [61] adfinem.
[41]
The anthem is from Ps. xxvii. 9. It occurs among
the *Preces' at Lauds and Vespers in the Roman
Breviary, and in the opening Versicles of the Anglican
Mattins and Evensong. It is also found among the
suffrages at the end of the Litany in the Sarum Breviary,
(Cambridge, 1879, Fasc. ^^' ^ol. 254) in answerto the
bidding * [Oremus] pro cuncto populo Christiano,* a
phrase which is equivalent to * pro baptizatis.' It occurs
without a preceding bidding among some 'Capitula per
omnes Horas* printed by Martene (a) from a most
ancient Breviary * Monasterii Cassinensis ' ; (b) an
ancient MS. ColUctaneum of the Monastery S. Mariae
66
NOTES.
among thc *Suffragia Communia' or -^ Preces' or
* Capitula ' of Breviaries, and aniong tke * orationes ad
diversa' in Missals of various dates, e.g.:
Orationes in Tribnlatione (including ten Masses).
(Gelasian Sacratntnkiry^ col. 706.)
Missa in tribulatione. {Leofric Missal^ Oxford,
1883, p. 175;)
Missa pro quacunque tnbulatione. {Ibid, p. 14.
Yark Missal, Surtees Soc. 1874, vol. ii. ^.^^172.)
Missa pro tribulatione. (Hereford Missal^ iLeeds,
1874, p. 445«)
Missa pro tribulatione cordis. (Sarum Mdssal^
Burntisland, 1861, col. 797*.)
Missa pro tentatis et tribulatis. {Roman Missal^
p. Ixxxv.)
Missa de tribulationibus. {Mozarahic Missal^ coL
997-)
The first anthem is from Ps. xxvii. «t.
The second „ .„ Ps. xlv. 8.
[54]
' Collectio.* We take the ' collectis ' of the MS. to^be
a mistake for ' Collectio.' There is nothing to support
the conjecture that it might be equivalent to ^ad
collationes,' meaning a Collect to be u«ed after
* collationes * or lections from the lives of the Fathers.
The Collect seems to be a general supplication for pity
addressed to fiie Second Person in the Holy Trinity. As
such it is as appendage to, if not a part of [53] or an
appendage to all the preceding Preces.
Seelntrod. § 6.
[55]
[56]
The title has been accidentally omitted from the MS,
text.
The anthem is from Ps. 1. 3.
The word * Poenitentes,' if we are right in supplying it
for the title, must probably be considered as used in a
general sense ; but it may be used in the technical sense
in which it occurs in the various Ordines for the
ejection of Penitents on Ash Wednesday, e.g. in the
Sarum Missal. (Bumtisland, 1861, col. 135. See also
the * Missa pro Poenitentibus,* col. 794*-)
[57]
The long series of * Preces ' or * Capitula * for use at
the Day Hours being now completed, the scribe
proceeds to write down some more Collects for use at
the night-hours. A marginal cross denotes the 'Change
of subject.
The Collect, No. [57], is based dpon St Mat. xxv. 6.
Some such verb as ' da ' is wanting in the middle of it
The phrase •* media nocte* fixes the time of this service
lo be midnight
158]
The jlhrase **de luce' points to dayhreak or about
3 ti.m. We have tmnsposed the last * et ' and * ut ' in
this Coll«ct
l59j
This is «n «daptation from various texts in Holy
Scripture, e.g. Ps. cxlv. 5 ; Is. xxxiii. 2. See [39.]
-^ Tu.' Sce Introd. § 5 (g).
t[6o]
This Collect is paitly adapted fr-oin Pss. cxii. 5, 6 ;
'cxliii. I.
.•£ee Introd. § ^, This Collect oocurs with verbal
variations in the Stowe Missal as part of a 'Missa
Ai)ostolorum et Martyrum et Sanctorum et Sanctarum
Virginum.' It there merges into a Praefatio leading up
to the*^ Sanctus ' (W. p. 245).
Linc 9. After the word ''augmentum* the prayer in
the Stowe Misscd proceeds tbus : —
'*• Orent pro nobis sancti maitires et pro de-
iunctis nostris, et pro . pecoribus, et pro
omnibus terrae nostrae fructibus, et pro
omnibus iin lioc looo commorantibus,' &c.
It is to be remarked that the Bangor Collect stops
-short at the passage which introduces intercession for
the departed, among matvy other things. See note to
[40*] adfinem,
I62J
* Collectio post Canticum.' This is the first Collect
in the first of several series of Collects for use after
certain Canticles, Hymns, &c. See Inttod. § 3.
The Canticum in each set [62] [68] [71] [76] [81]
[88] [91] [94] is the Canticle "* Cantemus Domino * [5]
and not the Canticle * Audite Coeli ' [i]. This is proved
by the language of the Collects themselves.
We think that the fiaint remains of a cross may be
detecied beneath the -upper stroke of thc capital D.
Xine 4. ^diluio' MS. The single 'u' frequently
stands for the double * u * in Insh MSS.
and less frequently vi^e versd, It may be
worth noting that ihe word *dilui,' so
spdt, occurs in the first few lines of the
Stowe Missal (W. p. 226.)
JLines 6, 7. ^ Salvator mundi.' For the origin and signifi-
NOTKS.
67
cance of this title, which occurs here and
frequently afterwards, see Introd. § 5 (a).
[63]
*^ Collectio post benedictionem pueroram.' The word
'trium/ which usualiy forms part of this title^ has been
omitted by the rubricator as in [6], perhaps intention-
ally for want of qnce. The Cantiole is sometiraes men>
tioned under itsopening word *'Benedicite.' See [77.]^
I jne 5. * Salvator mundL' See Introd. § 5 («.)
'Collectio po6t tres psalmos.' The three Psalms
referred to in this tillfe are proved by intemal evidence
supplied by the language of the Cottfects which follow
this title, here and elsewhere, to l>e the three Psalms
universally associated with ancient Mattins, now gene-
rally called Lauds, viz : Pss. cxlviii.-cl.
* In fine.' The words * in fihe '"at the bottom of the
first column of fol. 231^. though detached, seem to
belong to the title of this Collect, if so, they are either
an amplificatfon of the words *post tres psalmos' and
mean that the Collect is to be used at the end of the
^three Psalms' (cxlviiL-cL)-; or else they represent the
words * In finem ' which ocxur frequently in the Vulgate
[in LXX. ' *Ei9 ro Te*Xo9 ^ in the title at the commence-
nient of a Psalm. Sce Psalms iv. v. vi. &o. But the
words are not prefixed ih the Vulgate to any Psalm aftev
cxxxix.
Line i. There is a prayer commencing-with the same
first five words as this CoIIect in S^ It
occQTs there after Ps. cl. on f. 997^ and
is prefixed to the *Canticumr» Moysi/
* Audite coett/ &c. It runs thus :
' Te dominum de coelis Iaudamu<$,
Teque oranium regem regum rogamus ;.
Tibi uni et trino in quem speramus
Cum excelsis angelis inmum^cantamaS)
Per dominum nostrum, et rL*
' Te.' See Introd. § 5. (A)
Line 5. * peccata dimittas.' For this verb see the
Pater Noster [36] line 6.
„ „ Salvator mundL' See Introd. § 5(0:)
[651-
* Colleclio post Evangelium.' In the Benedtctine rite
a Collect follows the Gospel Lection at the end of
the last Nocturn, which helps to explain the title
*coIIectio post Evangelium ' which occurs here, and
several times later on in the Bangor MS. From the
position of this CoUect in each series of CoUectiones, it is
evident tbat at Bangor thc Gospel did not occupy the
Benedictine position at the end of Noctums, but that it
came after Pss. 148-150 in Mattins. Three lections,
including a Gospel, are provided on Sundays in Lent,
'ad Matutinum' in the Mozarabic Zi^er Comicus,
(Maredsous, 1893, p. 66 etc.)
[66]
The knguage of this Collect leads to the conclusion
that it was meant to be used after [12] 'Hymnus ad
niatutinam. in. Domiiiica.'
[67]
See Ihtrod. § 61 The realistic character of the language
here used makes it impossible to believe that any meta-
phorical kind of martyrdom is referred to. See Introd.
§ 6. The Collecty. no doubt,. is an importation from the
Continent It has the ring about it of a Gallican or
Mozarabic Preface^but we have not been able hitherto
to trace it to^any such source.
[68]
The cross prefixed to this Collect^of which a very
small fragment remains, the rest of it having been cut
off OF wom away, indicates the commencement of a ne w
series of Collects.
Line 8. * Salvatof mundL' See Introd.§5 (/i.)
[69]
See [63.]
line 2. for *et' the MS. reading is *ad.'
yy^ 3. * quartus assistis.' This phrase occurs again
in [72] q.v.
,y. 9. * Salvator mundi.' See Introd. § 5«.
[70]
The title * Post laudate Dominum de coelis ' is equiva-
lent to the tide * Post tres Psalmos ' in [64], the four
words ' Laudate Dominum de coelis ' being the first four
words of Ps. cxlviii.
Line i. for *canunt' the MS. reading is *canite.'
[7i]i
See [62.] The cross prefixed to the title indicatesthe
comraencement of a fresh set of CoIIects.
Line 5. * Salvator mundL' See Intcod. § 5 (a.)
[72]
See [63 ]
Line 3. The words 'quartus assistis' have already
occurred in [69]. Corapare the Ambrosian
K 2
68
NOTES.
Collect belonging to ' Benedicite ' at Sun-
day Lauds 'Deus, qui tribus pueris in
camino ignis positis quartus adesse digna-
tus es,^ &c.
[73l
See [70.]
Line 11. 'vigilia sollemriitatis.' Compare the expres-
^ion '* vigilia Tnatutina * in * [66]. * * sdllem-
nitafi Domini * is a term for a Feast of our
Lord. * sollemnitas/ nhoug|h it is a wofd
of wide signification, is possibly used in
the same sense here. AU Sundays are
Feasts x)f our Ijor^. 'Vigilia sollenmi-
tatis ' would then be Saturday, and this
Collect would be for iise on that day.
The expression *^* Vigiliarum sotlemnitas*
is used by Cassian of the prolonged Satur-
day night service. X^ Jnstitt, Llb. fiL
cap. ix.)
„ 6. ^ Salvator mundf.' See Introd. § 5 {a.)
174]
See note to [65.]
Line i. ** resurrectionis iriitium.' * The language of this
Collect seems to be specially appropriate
to Easter Day or Easter-tide.
„ 5. "* Dominus,' perhaps' * Domini ' converted into
' Dominus ' in MS.
[75]
' Post Hymnum? See nx)te to{66.] ^The same Hymn
[12] may be referred to,'but the language of this* Cn^lJect
is too vague to substantiate any connecting lirik.
[76]
The cross prefixed to this title denotes the^orameace-
ment of a new series of Collects,
See note to'^^^.]
l773
in
See note to^yo.]
Line i. *Te.' See Introd. § 5 (^.)
[79]
See note to [65.]
Line i. ^ Resurgentem ' &c. The language of this
Collect points to Easter Day or Easter-
tide.
[80]
Line I. * Resurrectionem * &c. The language of this
Collect points to Easter Day or ^aster-
tide, but does not suggest a connection
with any Hymn in the Bangor Anti-
phonary.
[8.]
[-* Post Canticum.*] This title has been accidentally
omitted from the MS. text, but the cross prefixed to the
marginal space which the tkle should oocupy indicates
the commencement ef a new series of Collects. See
note'to [62.]
* Post Hymnum trium puerorum.* * Benediclio * [63]
and ^ Benedicite* [S9].aremore usually found <:onnected
with the title of this Canticle than Hymiras.
Line i. ^ Te. See Introd. § 5 (^.)
m
See note to'[7o.]
This rhyming Gollect is also found In "S. It occurs
there on fol. 35^^. after Ps. 1,-and prefixed to the *Bene-
dictio trium puerorum.*
Line 3. gloriae'MS. gloria S.
.Line ^.'[saeculorum.] This missing word is supplied
from S.
.,, „ S. addsAmen.
•See noteto [65.]
This Collect occurs as an anthemtothe *Hymnus S.
Hilarii in laudem Christi ' in L.H. p. 161, It is No.
■{^] in the Bangor Antiphonary.
Line 2. afler *tria' add ^Domine* L.H
3. after *oblata' add *Deo' L.H.
4. for * Qiii tecum vivit' read ^ per te Christe
Jesu Salvator ' L.fL
See note to [65.]
Ijn^ ,1. 'diluculo' . . . 'resurgente.* Thelanguage
of this Collect points to daybreak, and
^ould be specially appropriate to Easter
Day or Easter-tide.
[86]
The Hymn referred to in this title is -prdbaT^ly [12.]
The opening words of the Collect, * Lux orta est in luce,'
recal • the words •"Lumen de lumine,' which are the
opening words of stanza lii. of that Hymn. "VVe may also
note the expression *Filius divinae lucis' in stanza viii.
The title ^ Unigenitus * which is us«d in this Collect is
found instanzas iv. vii. andix.
9>
•»
[8J]
See Introd. § 5.
KOTES.
69
[88]
See note to [62.] The cross prefixed lo thw titlc
indicates the commencement of a fresh sesies of Collects.
{8»]
See note to \6^.]
Line 3. * aagelum magni xonsiliil' This «nay be
Jesus Christ, who is caUed in the Preface of the Cltmen'
tine Ltturgyy * Xo^^ov^ Qeoi/y ao^av X,^aaVy TrpurTOTOKov
vaoij9 Kriffetv^y ct^^eXoi/ riJ9 ^€<yo\i/9 PovXrj^ aov* 4 , .,
(Hamm. p. 12.)
He has been referred to already-cis such »in J3J stanza
xxix.
* Adversiis eum
Initur consilium
Qui magni dictus
Consilii efit nuntius.'
The title is connected with Is. xi. ji. It is 'found . in
the opening Ant\phona in * VigiHa Nativ. Domini ' in
the Liber Antiphonarum .S. <Gregorii imagni, P.L. Tom.
IxxviiL coL 646, and in the Introit 'ad iii. Missam in
die Nativitatis Domini'' in the Roman.MissaL According
to a popular medieval explanation of the veiy obscure
passage in the Roman Canon,
'Suppiices te rogamus, omnipotens .Deus,.jube haec
perferri per manus sancti Angeli tui in sublime altare
tuum,' &C.
The * Angelus * therein named is to be interpreted of
Jesus Christ. (Honorius, Gemma animae^ Lib. L cap. 106.
Bonaventura, Expositio Misscey • cap. 4. £dit. i. Romae,
1588-96, Tom. vii. p. 84, .&c.) The passage is too
difficult, and too remotely connected with ahe iext of
[89] to be discussed further here.
t9oJ
See note to [^a]
This is a favourite prayer in Irish Psalters. It oecurs
in MS. ViteU. F. xi. (ninth ortenth century) and in S.
There it follows Ps. c. and precedes the *Canticuni
Annae matris Samuelis ' l(foL 69«;,) Tt also occurs on
foL 133/*. of MS. Palatin. 65, an elewenth century Irish
Psalter in the Vatican Library.
The foUowing is the fiill text in S.
* Deus, quem exercitusvcanet angeiorum,
Quemque aeoclesiae laudet sanctorum,
Quem spiritus ymminizat universorum,
Miserere, obsecro, omnium nostrorum tuorum,
Qui regnas in saecula saeculorum. . Amen.'
l9i']
See note to [62.]
The cross prefixed to this title denotes thecoramence-
ment of a fresh series of CoHccls. There is a marked
change ©f handwriting here, and the new scribe com-
mences a set of much longer and very remarkable
Collects, whiah in .length, structure, and language bear
little orino resemblance to Eetruie«Collects.and probably
fire of Gallican origin.
Lines »13, 14. ^Salvator mundi:' See Intred. §;5f(/i.)
I9?]
Scenotesio [6^\ and {91.]
Line ^. * Tris ' . MS. The confusionibetween *fl ^ and
* e ' ifi very common. The foian * tris * for
-'tres' OGCurs-again in(9c] .2. 4. la 12;
.also in line j6 .of the '.Altus prosator ' of
St.^Co1umba(inXJEi. p. 205.
.I93J
•Seetiotes to "[70] and [91*]
Line 18. ' Salvator mundi.' See IntDod. § 5 (o.)
See iiotesto'[62] and [91.]
The cross prefitxed on the margin denotes tthe com-
mencement of a fresh series of«Collects, but only the
first of the series was ever written dewn. Its^text is so
corrupt that it appears <as if the scribe must hzKC copied
a CoUectwhich.he.did not understand. Can he havc
been txanslating from a Greek oiiginal whichvwas unin-
telligible to him? Jf so, probably some Greek word
or some Graecism ^^ould have survived, but such is not
the case. It has been thought becter to print it as it
stands in the MS. instead of attempting to mend it.
line .-i. 'Cinchrim.' Secnote to [3] stanza xii. line
2. The presence of this form of the name
••of Phara^h points to ^e^prayer being of
Irish.origin. So does the ungrammatical
•^use of * cujus ' in line 8, with which we
.may compare the use of *cujus' in Hne
5 of stanza ^iii. of the undoubtedly Irish
LHymn of St. Patrick fi^r]
195]
''^'ersictili ^familiae Benchuir.' The third anfl last
division of the Antiphonary of Bangor begins here. It is
in the main a collection of anthems or antiphonae, and
«afar justifies.the title of * Antiphonarium' which Muratori
gave to the whble MS. But in addition to anthems,
this third part contains a ^eat ^deal of miscellaneous
•^materiaL It begins and ends with a hymn, or rather
with a commemorative or historical poem. With the
first of these two hymns [95] we are concerned here. It
ifix diffioult to regard it as part of the Divine Office, unless
we may conjeclure it to have been connected with che
NOTES.
readfng ofTthe Rule, or, a portion of thc Rule^ after
mattins onat any other tiroe..
Itisa^panegyric of the monastio Rulb of fiangor, of
the monastic fiimiiy^ o£ B^ngor, ^nd of the monasterj of
Bangop gcneraWy, but the panegyric is couched ih too»
general languagc to yjeld^ historical infoivnation on any
of these subjects.- With regand to the Rule, it may be
menlioned that^there exists an mipnblishied Irish MS..
Rule oBSt. Comgall at Brusseh. (fiiblfothdque Royale,.
vol. xvii/ Nc' 5x00^4 p. 31.) It in a tTanscripttfrom an
ancient Irish MS^ copied by» the Franciscan Michael
0'Clcry in- the.eaflierpart of tHe seventeenth ccntury..
Thc mctrical defect» seemi to show that CClery, who
was a carefuFcopyist, had a difectfve MS. to copy from. .
This raakes the Rule difKcuIt, and in parts impossible to
translate, and^we do not attempt to presenfoiir readers
with a copy of it. R has-ibeen-'dcscribed by yEugene.
€>XDurry / as * a poem of 36 quatrains, containing 1 44
lines, addressed alike to abbots, to monks, and ta
d^vout Christians m general.** (Leciures on Hksf MS.
Mdkrmh of Atieient Irish History^ Dnblih, 1878, p. .
374.) Dr. Reeves has al§4) described ' it, together with
other Irish Rules at finissels, as totally^ insufficieRt to
oonve^i^ any defiinte idea oC the peculiarities of the
Orders to which they profess respectively to beloog.
{Adamnan*s life ef St, C9/2/mAj,.DubIin, 1857, p. 337.).
It is worthy/of remark that the laud^oryf languag&
applied in the poem in the Antiphonary of fiangor to
the monastery and Rule o^' Basgor is to a. lArge extent«
identioal with, or similar toi,' the laudatory language
applied in later Latin fireviaries.^ to the fiFessed V4rgin
Mary. The following paraUeL table willnUnstrate thid>
point :-
Antiphonarium fienohorease. Breviarium. .Romanuni^
Nuptiis quoqye parata regi.
domino.sponsa.
Stanza II K
Arca Cheiubin tecta.
Stanza VL.
Christo regina apla».
StanzaVII.
Solis luce amicta.
»
Maria Virgo assumpta esti
ad aathereum thalamum.
y ad Sextam
i« Assamptione fi.M.V..
Hodie sacra et animata arca
Dei viventis.
Lectio iv. in ii/ Noct
Ihd,
Gujus sapemus Artifex.
Ventri& sub arca clausus est.
Hymnus ad Matutinum.
In festis fi.M.V. per
annum.
Gloriosa Regina mundi.
Ad. Magn. AntipK
Officium fi.M. in Sab-
bato.
Astitit regina a dextris tuis.
Ps. xliv 10 in ii Noct.
In festis fi.M.V. per
annum.
Quae est ista, quae processit
sicut sol ?
19 post Lect. V.
In ffstis B.M.V. per
annum.
Vere regjitlis.aa!a.
Stanza^VIIL.
Antiphonarium fienchorense. fireviarium Romanum.
Amictam sole mulierem.
Mense Octobri, Lect iii.
Officium fi.M. in Sab-
bato.
Tu Regis alti janua.
Et aula lucis lnlgida.
Hymnns ad laudes.
In festis fi.M.V. per
annum.
Pos^ partum virgo inviolata
permansisti..
In iiL Noct. Antiph.
In Assumptione B.M.V.
B^ata'Materet- intacta Virgo.
Ad Maiinificat, Antiph.
Officium Parvum fi.M.
Extra Advcntam. Ad
Vespcras.
Virgp vvalde iecunda.'
Stanza IX.
Haec ctimatenintacta.
n-
The inferencewhieh w© wonld draw from this table
of comparison, which might probablyv be extended, is
this : that expressions and similitudes which m later
trmes hecame appropriated exclusively to describe the
fi.V.M. had no such approprialioA in the seventh
century.in the Irish Cliiin:h,^.but wene-capabl^-Gf being
applied,. as inr the Hymn befose ns, to other objerts,
such as tbe monastery of fiangor, which is calfed the
Virgin fi»ide of Christ, and the proli^ Mothe» of many
Sainis.
The HymB'.is in tea stanaas of fonr line» each. The
lines consisting of seven syllables,. are iambic dimeter
catalectic in structure. Every line throughoubthe Hymn
ends with the letter ' a^'
See note to [14.]
A translation of this Hymn by Bishop^Reeves is given
m the UisUr/purnal oi Arcka!ology^:wo\,.i. p« 175.
Stanza. Lioe.
L 1* *-fienchiiir.' Sa far as^ ferm goes this
word may be either the Vocative or
the Genitive case.
Tha fust line may be translated either
* O fiangor, thy rule is excellent,' or
' TJie rule of fiangor is excellent.'
II r **Munther/ This. is one of the few
Insh. wordsi introdueed into the text
of this MSb It means 'mcnastic
family.' With regard to its form
Mons. d'Arbois de Jubainville re-
marks : " Munther " " famille " avec
un th au lieu d'un /, comme on le
trouve d€]k observ^ dans la Gram-
matica Celtica i'^ edition, p. 943,
contredit la r^gle 64 de la Kurzge-
fasste irische Grammatik que nous
devons d M. Windisch. p. 67, 68.
{Revue Celtique^ Paris, Janvier, 1894,
p. 136.) For a similar introduction
72
NOTES.
/.
Antiphonary of Bangm\
VIL Ceni.
27. dencrvist
28. de sanguine;.
29. desensic.
3a de cogitationibus..
31. de verbis.
32. de onmibus operibus suis.
33. devirtute.-
34. de omni conversatione^
35. fric et in futtiros
36. sed opcretur in te vfrtus
Chnsti.
37. in eo qui propassus est
38. ut vitam aetemanr mcre*
amur.
39. Pcr Dominum nostrum
Jesum Christnm.-
40. Ffliuiiif suum.
UL
Stowe Missai..
IX. . Cent^.
27; deest
28. deest.
29. (Resf.
5Q/ «tde cogitaiionilms..
31. de TcrHs.
32. de operibus.
33. deest,
54. et omnibus eonversa-
tionibiis.
35: hk et futuro..
36. deest:
37-
38;
deest,
deest:
39. Vkx te Jesu CKriste.-.
40^. Qui"rcg|nas.J-
IIL
Heofrtc Sfissai,
X..CenL
27; dc aervis.
28. de sanguinc.
29: de-scnsu.
3a de cogitationibus..
deest,
32: deesf.
33. deest.
34* de omni convcFsatione..
35. deest^
36. et operctur in te virtus
Christi.
37. in eo qui pco tepassus est.
58. ut vitam aetemam mcrc-
aris.
39. Pfer.
40.
IV.
Yienna Codex.
X. Cent.
27.- de neivis.
deest^
d^est.
deest.
deest.
37. de onmibus operibus malis.
33. de virtute.
34» de omni convcrsatione.
39. et in fiituro.
36. operetur in te virtus Christi.
38.
deesi.
deest.
39.. deesi^
40. Qui vi\'[it.J
Far (onger ancT more curions enumerations of tfie
parts of the* human Body are found' in the ILorica of
Gildas (frequently printed e.g. W. StokeSj Irish Giosses^
DuWfn, rS6o, p. 153 ; F.' J. Mone, Lateinische Hymnen^
FreiboTg,- 1853, Tom.. i. 567-, &c.), and in a form of
confession in the Franco-Ccltic Ffeiny MS. (cent. viii)
printctf by Mart. (Lib. iv. cap. xxxiv. Tom. iii. p. 243.)
LiiK 2, **gentilitatem.'' This word points to a date
when«the candidate for baptism wa»gener-
ally a convert frora heathenism. It will
be seen^ by^ the parallel tables that it
occors in the two older Irish forms of the.
Exorcism, while it is omitted from the
two semewhat later contihental versions..
Though used by Leofric at Exeter, this
part of the Missal which bears his name •
was broughtover lo England by him fron>j
BiirguDdy.
[9?!
See Introd. § 6, and nete to [52.J
This CoiFect, probably intended for use af Mattins, i»
carelessly written, and oastially placed here,- with no-
connexion with what precedes or follows it.^
The csoss which we have printed at the commence-
ment of the Collect is writteR on the top right hand
comer oC F©1. 311C..
[98]
For * secunda ' see note to [16. J'
This is a casual insertion in its present^ position:
Frora the title we leam that Ps. Ixxxix. the 'Oratio
Moysi ' was used at Bangor at Prime on Christroas Day.-
It is not specially appropriate to tfiat Fcstival, but we
know from [io5]-[io7] that ft was also used on Sundays,.
and frora [108] that it was used on weekdays as wcll..
rt was therefore' nsed dailjr af Prime, as if is in the East-
ern Church at the present day. We should perhaps have
been inclined to gness that its use was at Mattins" had it
not been for the distinct stateraent fh this title that it
was used at Prime. In Western Breviaries, Roman,
Benedicrine, &c. ff \% said af Thursday Lauds, but
its original position was, probably everywhere, as at
Bangor, at Priraec
Liae i. Xhe words of thls anthem aie appropriate
and peculiar to Christmas Day. The
fncture of Christmas Day on December
25,.and of St. John the Baptisfs Day on
June 24,, is connected with St. John iii.
30,. and witb. the natural phenomena
referred to in this antheok
Lihe S. ^•transferentur' MS..
[99)
Here follow e%ht anthcms arranged for trse in connec-
tion- with the-CanticIes *iDantennis-Doraino' and *Bene-
dicite orania opera.''
[i. Super Cantemus.']- Sourceunknown.
[2. Supe$i Benedicite.^ Source unknown.
[3. SuperCantemus.y^ Source unknown.
[4. Super- Benedicite^ Coraparc No-. 1 2.
[35. Super Cantemus?!^ This 16 frora Exod. xv. 11, and
has alfeady appeared as part of [5] on p. 8.
^. Super Benedidie.'] This is substantially the first
half of the last verse which is appended to
* Benedicite ^ in B. and elsewhere, and forms
part of it,.viz. *'Benedicamus Patrem, et Filium,
et Spiritura Sanctura,! &c.
[7. Supsr Cantimus.]' •'polura ' is an evident MS.
error for * populura.* This rhyming anthera has
not been found elsewhere.
74
NOTES.
in Ihe Apostolic Constitutions (Lib. viii. c. 13. al. 20.)
St. Cyril speaks of this verse being sung in his time
(a.D. 348-86) at Jerusalem: Mero ravTa Axovere 70U
yftaWovTo^ fnera /ie\ov9 Oiiov irporpeirofievov v/jm^ clf Trjif
Koivwviap Twv arfiiav fivaTffpiwVj xai Xe^ovrot TevcaeOe
Kai TiScTfi OTi xpfitrrof o Kvpi09 k. t. X. (KaTi^xV^**
/ivtnaytvr^iKTj). St. Ambrose alludes to it as sung at Milan
in the same century : " Unde et ecclesia videns tantam
gratiam hortatur filios suos, hortatur proximos, ut ad
sacramenta concurrant dicens *Edite proximi mei, et
bibite, et inebriamini fratres mei.' (Cant. v. i.) Quid
edamus, quid bibamus, alibi tibi per prophetam Spiritus
sanctus expressit dicens, Gustate et videte quoniam suavis
est Dominus : beatus vir qui sperat in eo." (De Afys-
teriis, cap. ix.) These words form the Milanese
* Transitorium ' for Easter Monday for use in * Ecclesia
aestiva' (Antiphonarium Ambrosianum Vetus^ edited
by Dr. Ceriani, no place or date, p. 15.) It is the
ordinary * Antiphona ad accedentes ' in the Mozarabic
Liturgy except from the first Sunday in Lent to the
Vigil of Pentecost. (Hamm. p. 349.) It does not form
part of the Roman Liturgy now, though it may have
done so in St. Jerome's days, who said : " Quotidie
coelesti pane saturati dicimus, Gustate et videte quam
suavis est Dominus" {Comment. in /saia m, ii. cap. v.
§ 20 : P.L. Tom. xxiv. col. 86); but, as this Commentary
was written in Palestine, St. Jerome may be referring
to the Liturgy of St. James.
For a somewhat similar Old-Gallican * Antiphona cum
plepst communicet,* the use of which is stated still to
survive at Lyons, see W.T. pp. xxvi. 19.
[111]
• Item alia.' Ps. cxviii. 171. This anthem is found
as a • Communio ' in the Celtic Liturgical fragment at
St. Gall. MS. 1394 (W. p. 178) and in the Stowe Missai.
(W. p. 243.)
[112]
* Alia.' This anthem, founded on a formula of
administration, occurs also in the St, Gall. MS. 1394
(W. p. 178) and in the Stowe Missal (W. p. 243.)
Compare the formula in the eleventh ccntury Irish
Drummond Missal^ which seems to imply simultaneous
communion in both kinds : " Corpus et sanguis Domini
nostri Jesu Christi mihi indigno maneat ad salutem,
et proficiat ad remedium in vitam aeternam. Amen."
(Bumtisland, Edit. G. H. Forbes, 1882, p. 23.)
A similar formula is found in the Syriac Liturgy of
St. James. " Mox Eucharistiam distribuit SacerdotibuSy
DiaconiSy deinde Laicis^ dicens :
' Corpus et sarguis Domini nostri Jesu Christi datur
tibi in veniam delictorum, et remissionem peccatorum
in utroque saeculo.' " (Hamm. p. 80.)
The Gallican origin of this anthem is established hy
its being found, with the variation of a single word in
the Vita S. Burgundofarae, abbess of Faremoiitier, where
she introduced the Rule of St. Columbanus, dying there
in 655. " Hoc sacrum corpus Domini et Salvatoris
sanguinem sumite vobis in vitam aetemam." (Mabillon,
Annal. O.S.B. Paris, 1669, Tom. ii. p. 443.)
Mabillon's marginal note to this passage is ' nota
communionem sub utraque specie.'
["3]
* Item alia.' Ps. cxviii. 103. This anthem is not
known to occur elsewhere.
["4]
* Item alia.* St. John vi. 59. This anthem also
occurs in St. Gall. MS. 1394 (W. p. 177), and in the
Stowe Missal (W. p. 243.) The first part occurs as
part of the formula of the administration of the Host
in the Ethiopic Liturgy. (Hamm. p. 262.) The whole
occurs in the * Antiphona ad accedentes ' in the Mo-
zarabic Liturgy for the third and fifth Sundays in Lent.
(P.L. Tom. Ixxxv. coll. 343, 347.)
["5]
*Item alia.' This anthem is found frequently in
Celtic Liturgical documents, e.g. in the Book of Deer
(W. p. 165) ; the Book ofDimma (W. p. 171) ; the Book
of Mulling (W. p. 173); the Stowe Missal (W. p. 225.)
In all these four cases it is part of an ' Ordo ad com-
municandum infirmum.' It is a characteristically, and
so far as we know an exclusively, Ephesine formula. It
opens the ' Prefatio ' or bidding to the Postcommunion
thanksgivings on all Sundays and Holy Days in the
Mozarabic Liturgy :
" Item orationes quae sequuntur dicuntur per totum
annum tam diebus Dominicis quam in Festis post Eu-
charistiam :
"Refecti Christi corpore et sanguine pariter quia
sanctificati Deo Patri omnipotenti gratias referamus, ut
nos in eadem refectione et sanctificatione habentes, hic
et in futuro saeculo gloriam percipiamus. I^r. Amen."
(P.L. Tom. Ixxxv. col. 567.)
One similarly worded * Consummatio Missae ' is found
in a * Missa Dominicalis * of the Old-Gallican Liturgy.
"Refecti corpore (MS. corporis) et sanguine (MS.
sanguinis) Domini nostri Jesu Christi, in aetemum
restituti. hilares Domini misericordiam deprecemur.
Per." (Missale Gothicum^^o. Ixxv. p. 143.)
Such similar prayers as are to be found 'ad
NOTES.
75
coraplendum' in the Gregorian Sacramentary always
commence with 'Refecti cibo' or 'Refecti pane' or
* Refecti participatione ' or * Refecti vitalibus alimentis.*
[116]
The cross prefixed upon the margin to this title
denotes the commencement of a fresh subject. FoUow-
ing close upon the Eucharistic Anthems we should
perhaps have inferred that * Gloria in Excelsis * was here
intended for Eucharistic use, if by any mischance the
rubricator had omitted to insert the title which tells us
that it is for Mattins and Vespers (morning and evening)
use. This or similar to this was its original position
and use in both Eastem and Westem Christendom.
In Pseudo-Athanasius de Virginitate^ which may be
as old as the fourth century, it is directed to be said
*sub diluculum' at daybreak. In the Codex Alexan-
drinus (fifth century) it is entitled * \fiv09 itvOiPo^.* In
the Apostolic Constitutions the time and mode of its
use are not stated, but it is placed immediately before
another Canticle, which is always associated with
cvensong, viz.: *Nunc Dimittis' (Lib. vii. capp. 47, 48.)
We may, therefore, conclude that it was for use *ad
vespertinam.' And now in this early Irish Service book
it is directed to be used in the Divine Office both * ad
vespemm et ad matutinam.'
This corresponds to its position and use in the Divine
Office of the Greek Church at the present day.
There it is said daily after the three Psalms (148-150)
in the "OpOpo^, corresponding to Westem Lauds, a longer
recitation of it (^of 0X07/0 /ic^aXiy) being used on Feast-
days, and a shorter one (^ofoXo^/a fiiKpa) being used in
l^nt and at other times of fasting. It is also sung daily
at Compline, in its shorter forms, both at the ^AiroBeiwpov
ptKpop^ and at the ^Avo^ctwpop /idya, (Ilorologionj pp. 69,
71, 167,178.)
It is both curious and interesting to find that the Irish
use of the seventh centurv and the Greek use of the
«
present day are ahke in directing that this Hymn shall
be recited in the morning and in the evening in the
Divine Office.
As to authorship the Bangor MS. is silent.
Line 9. *et omnes dicimus amen.' This curious
addition to the text of this Hymn is also
found in three other early Irish versions
of it, viz. those in L.H. L.H.* and in
the Stowe Missal ( W. pp. 1 9 7 , 2 2 7 ) It has
the appearance of a nibric gonc astray,
but there is no proof that this is the tme
origin of it.
The same words are also inserted in the
Armenian Office for Vespers, in the text
of the well known E^tem * €V*Xvx»'*o»
eifx^apiffria ' COmmencing ' <l>tt;t iXapop ayiat
5of t^»/ Immediately after the words ' And
the Holy Spirit, God* is added 'jev
amenekekn assemk. am^n,' />., ' and we all
say, Amen.' {J^amagarkhootiun, Eki. Ha-
jast. Vienna, 1879, p. 235.)
The twelve anthems which are here appended to
* Gloria in Excelsis ' are in six cases taken from Holy
Scripture, and in six cases from elsewhere.
Anthem.
(i.) Ps. cxliv. 2.
(2.) A translation of the second anthem after this
Hymn in the Codex Alexandrinus^ p. 59^,
col. I, No. 28.
(3.) Dan. iii. 26. *Amen'is oraitted in L.H.* but
with this exception the readings in L.H. and
L.H.* are identical. The opening words of
this anthem have been detached in the MS.
and added to the preceding anthem to which
they do not belong.
(4.) Ps. cxxii. 3.
(5.) Ps. V. 2, 3.
(6.) Ps. V. 4.
(7.) Ps. Ixxxvii. 4.
(8.) Not from Holy Scripture. It occurs in L.H.*
(9.) do.
(10.) do.
(11.) do. * uniuersa * MS.
(12.) *Gloria et honor'&c. This is the Mozarabic
form of Gloria Patri. It may be seen on
almost any page of the Mozarabic Breviary,
An early mention of it occurs in Canon 13 of
the fourth Council of Toledo (a.d. 633) which
combating the opinion of those who at that
time objected to the use of all Hymns of
human composition, ran thus : '* Respuant ergo
et illum hymnum ab hominibus compositum,
quem quotidie publico privatoque officio in fine
omnium Psahnomm dicimus, ' Gloria et honor
Patri, et Filio, et Spiritui Sancto, in secula
seculomm. Amen.'" Canon 15 of thesame
Council explains the origin and orders the use
of this Mozarabic formula instead of the form
*Gloria Patri* &c., which some people were
seeking to introduce.
The exact words of the second part of the
* Gloria,' as found in the Bangor MS. oraitting
* sicut erat in principio ' are given by Walafrid
Strabo as the Greek form (De Rebus Ecclesias-
tiaSf cap. 25.)
L 2
76
NOTES.
Six Parallel Texts of * Gloria in
ONE Greek, one Ambrosian,
/.
//.
///
Codex AUxandrinusxn British Museum
Fol. 569, rt coL
Fifth Century.
I. Ao^a cV vylfioTois ^c^.
» * - ••
» /
2. Koi CTTi yrjs fiprjvrj
iv avBpimois ivdoKeia.
3. dtvovfjJv cc.
4« (v\oyovfi€v cc.
5. npoaKvvovfiiv cc.
6. dc^Xoyovficv cc.
7. evxapurrovfifv aoi»
8. dta T^v fityaXrjv aov b6(aj/,
9. Kvfu ^aciXcv. '
10. €7rovpavi€,
11. 6(( irarrip iroifTOKpaTap,
12. Kvptc (^(C fiovoytvrj,
13. 'nyo-ov xptart,
14. Jx^ ^yioy TTVtvfia,
1 5. Kvpic 6 ^C^f .
16. 6 dftvhs Tov B(ov,
17. 6 vlhs Tov irarpbs,
18. 6 &pa)v rc^f dfjLaprias tov KOCfiov,
19* (^(rjaov fjfids,
20. o &ipo>v Tas dfjLaprias tov Koafiov,
21. (kirjaov Tffids,
22. irpoabf^cLi T^v birjatv rjfiS>v,
6 KaQijfKvos (V b(^\a tov irarpos
(\4rjaov ^fids.
23* ori OT» li fiovos dyios,
24. o*» fi fiovos Kvpios.
2 5. Irjaovs xpioTos,
26. ctr dofov ^cov Trarpos, dfirjv.
Ambrosian MS, Antiphonary in British
Museum, Add. MS. 34,209. FoU. 133V.
I34r.
Eleventh Century.»
1. Gloria in excelsis deo.
2. et in terra pax
hominibus oone uoluntatis.
3. laudamus te.
4. hymnum dicimus tibi.
5. benedicimus te.
6. glorificamus
adoramus te.
7. gratias tibi agimus.
8. propter magnam gloriam tuam.
9. domine rex.
10. c^lestis.
1 1. deus pater omnipotens.
12.
13. ihesu christe.
14. sanct^ spiritus.
1 5. domine deus.
16. filius patris. ii.
17. agnus dei.
18. qui tollis peccata mundi.
19. suscipe deprecaiionem nostram.
20.
21.
22.
qui sedes ad dexteram patris.
miserere nobis ii.
miserere nobis, subueni nobis, dirige
nos, conserua nos, munda nos,
pacifica nos, iii. libera nos ab
mimicis a temptationibus, ab
hereticis, ab arianis, a sismaticis,
a barbaris.
23. quia tu solus sanctus.
24. tu solus [altissimus.
25. ihesu christe.
26. in gloria dei pati is.]'
cum sancto spiritu.
in secula seculorum. Amen.
I.
2.
3.
4.
5.
6.
7.
8.
9.
10.
II.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
Antiphonary of Bangor,
Irish. Ambrosian Library, Milan.
Fol. 33r.
Seventh Century.
Gloria in excelsis Deo.
et in terra pax
hominibus bonae uoluntatis.
laudamus te.
benedipimus te.
adoramus te.
glorificamus te.
magnificamus te.
gratias agimus tibi.
propter magnam misericordiam
tuanL
domine rex.
coelestis.
deus pater omnipotens.
Domine filii unigenite.
ihesu christe.
sancte spiritus dei.
et omnes dicimus. Amen.
Domine.
filii dei patris.
agne dei.
qui tollis peccata mundi.
miserere nobis.
suscipe orationem nostram
qui sedes ad dexteram dei patris
miserere nobis.
23. Quoniam tu solus sanctus.
24. tu solus dominus.
tu solus gloriosus.
25.
26. cum spiritu sancto.
in gloria dei patris. Amen.
" Cf. Thomasii, Opera omnia^ ed. Vezzosi, Romae, 1748. t iii. p. 613.
* The bottom line of Fol. 1331/. has been lost. It has been here conjecturally supplied within brackets.
numerals mterspersed in Column H. are in red ink.
The Roman
NOTES.
n
ExcELSis ' wiTH Appended Anthems, viz* :
AND FOUR IrISH TEXTS.
IV.
V.
VI.
Stowe Missal.
Irish. Royal Irish Academy, Dublin.
FoL 141/.
Ninth Century.
1. Gloria in excelsis deo.
2. et in terra pax
hominibus bonae uoluntatis.
3. laudamus te.
4. benedicimus te.
5. adoramus te.
6. glorificamus te.
magnificamus te.
7. gratias agimus tibi.
8. pro magnam missericordiam tuam.
9.
la
II.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
domine rex.
coelestis.
deus pater omnipotens.
domine filii dei unigeniti.
ihesu christe.
sancte spiritus deu
et omnes dicimus. Amen.
domine.
filii dei patris.
agne dei.
qui tollis peccatum mundi.
misserere nobis.
Book of Hymns.
Irish. Trin. ColL, Dublin.
FoL 9, pp. 178-81.
Eleventh Century.
I. Gloria in excelsis dea
suscipe orationes nostras qui sedis
ad dexteram dei patris mis-
serere nobis.
2.
3.
4.
5.
6.
7.
8.
9.
la
II.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
et in terra pax
hominibus bonae uoluntatis.
Laudamus te.
benedicimus te.
adoramus te.
glorificamus te.
magnificamus te.
Gratias agimus tibi.
propter magnam misericordiam
tuam.
domine rex.
celestis.
deus pater omnipotens.
Domine fili [filii L.II.'^] unigenite.
ihesu christe.
sancte spiritus deL
et omnes dicimus. Amen.
Domine.
fili [filii L.H.*] dei patris.
agne dei.
qui tollis peccata mundi.
miserere nobis.
Suscipe orationem nostram qui
sedes ad dexteram [dei L.H.*]
patris miserere nobis domine.
Lebar Brecc.
Irish. Royal Irish Academy, Dublin.
p. [136], 2nd col.
Fourteenth Century.
1. Gloria in excelsis dea
2. et in terra pax
ominibus bone uoluntatis tue.
3. laudamus te.
4. benedicimus te.
5. adoramus te.
6. glorificamus te.
7. gratias agimus tibi.
8. propter magnam gloriam tuam.
9. domine deus rex.
10. celestis.
11. deus pater omnipotens.
12. domine fili unigenite.
13. ihesu christe.
14.
15-
16.
17.
18. qui tollis peccata mundi.
19. miserere nobis.
2a
21.
22. qui tollis pcccata mundi suscipe
deprecationem nostnim qui sedcs
ad dexteremt patris uiiserere
nobis. .
23. quoniam tu solus sanctus.
24. tu* solus dominus.*
tu solus gloriosus.
25.
26. cum spiritu sancto.
in gloria dei patris.
Amen.
23. Quoniam tu solus sanctus.
24. tu solus dominus.
tu solus gloriosus.
25.
26. cum spiritu sancto.
in gloria dei patris. Amen.
23. quoniam tu solus sanctus.
24. tu solus dominus.
tu solus altisimus.
25. ihesu christe.
26. cum patre spiritu sancto.
in gloria dei patris. Amen.
>-» Written twice, by accident
78
NOTES.
Six Parallel Texts of 'Gloria in
ONE Greek, one Ambrosian,
/.
//.
///
Codex Alexandrinus in British Museum.
Fol. 569, rt col.
Fifth Century.
Ko^* €KdcrTrjv ^fitpav fvXoy^
CO) (Tf.
Koi dtvtara t6 Svofid arov
€ls t6v du»va
KCLi €ls t6v diSiva tov diavos
[Ps. 144. 2.]
Kara^iaorov Kvpi€ Kai Trfv fffii
pav Taimfv
dvc^iaprnjrovs <fiv\a\Briim ^fids.
€v\oyrjT6s h Kvpi€ 6 B€6s rav irariptov
rjfiav.
Koi aiv€T6v Kdi b^bo^orfiivav
t6 Svoud aov cir rovs dimvas. dprjv.
\Sang of the 3 Children, 28-9.]
€v\oyrjfr6s li Kvpi€ diba(ov fi€
Td diKaiMfiard aov. [Ps. II 8. 12.]
cvXoyi/r6r h Kvpi€ biba^v fi€
Ta diKawfiard crov. [Ps. II 8. 12.]
€v\oyrjT6s h Kvpi€ diba(ov fi€
Ta biKaMfiard aov. [Ps. II 8. 12.]
Kvpi€ Koraifivyrj €y€vrj6rjs rjfiiv.
€v y€V€^ KM ycvc^. [^Ps. 89. I.]
cyo> €iira Kvpi€ i^irja^ov fi€.
tacoi TTjv ^fnfxv^ fJ^v on rjfiap
Tov a-oi, [^Ps. 40. 4.]
Kvpi€ irp6s cc KaT€<^vya.
^iba^dv fi€ Tov irdt^ar ro 6€\rj
fkd aov oTi aif li 6 $€6s fiov.^
[Ps. 142. 9-10.]
ort irapd a^i mjyrj ((afjs.
€V T^ <f>aTi arov o^ofi^Ba <f>Sts.
[Ps. 35. 9.]
naparivov t6 cXotor aov TOis
ytvciHrKova-iv a€? \P5. 35. lO.]
Amhrosian MS. Antiphonary in British
Museum, Add. MS. 34,209, Foll. 1337'.
Eleventh Century.
Per singulos diesbenedicimuste, et
laudamus nomen tuum in eter-
num et in seculum seculi.
\Ps. 144. 2 ]
Dignare domine die istd sine pec-
catis nos custodire.
Benedictus es domine doce me
iustitias tuas. \Ps. 118. 12.]
Vide humilitatem meam et laborem
meum et dimitte omnia peccata
mea. \Ps. 24. 18.]
Eructabunt labia mea hymnum
hymnumt deo nostro.
\Ps. 118. 171.]
Viuet anima mea et laudabit te et
iuditia tua adiuuabunt me.
\Ps. 118 175.]
Erraui sicut ouis que j>erierat re-
quire seruum tuum quia mandata
tua non sum oblitus. iii.
\Ps. 118. 176.]
Cito anticipet nos misericordia tua
domine quia pauperes facti
sumus nimis adiuua nos deus
salutaris noster. ii. \Ps. 78. 8, 9.]
Benedictus es domine deus patrum
nostrorum et laudabilis et glorio-
sus in secula seculorum. ii.
Amen. \Pim. 3. 52.]
Antiphonary of Bangor.
Irish. Ambrosian Library, Milan.
Fol. 33r.
Seventh Century.
Cotidie benedicimus te et laudamus
nomen tuum in aetemum et in
saeculum saeculi. Amen.
\Ps. 144. 2.]
Dignare domine die ista sine pec-
cato nos custodire.
Benedictus es domine deus patrum
nostrorum et laudabile et glorio-
sum nomen tuum in saecula.
Amen. \Dan. 3. 26.]
Miserere nobis domine miserere
nobis. \Ps. 122. 3.]
Verba mea auribus percipe domine
intellige clamorem meum. In-
tende voci orationis meae rex
meus et deus meus.
\Ps. 5. 2-3.]
Mane et exaudies uocem meam.
\Ps. 5. 4.]
Mane oratio mea praeueniet te
domine. \Ps. %T. 4.]
Diebus adque noctibus horis adque
momentismiserere nobis domine.
Orationibus ac meretis sanctorum
tuorum miserere.
Angelorum archangelorum patri-
archarum prophetarum miserere
nobis domme.
Apostolorum martinmi et confes-
sorum adque uniuersa gradus
sanctorum miserere.
Gloria et honor patri et filio et
spiritui sancto et nunc et semper
et in saecula saeculorum.
Amcn.
' Some of the letters in this anthem have suffered from alteration or erasure.
* AIl these anthems, with some additions, are found in the text of the do^Xoyia p^yakrj or the ^foXoyui [utKpd^ in the
aKokovBia tov 6p6pov in the Greek Horologion of to-day. (pp. 69-72.)
8o
NOTES.
In the Ambrosian Breviary a.d. 1508, after the anthem
(9) " Benedictus es . . . saeciilonim " there follows a
rubric,
* Sequitur, Gloria et honor Deo Patri, et Filio, et
Spiritui Sancto. Sicut erat in principio, nuhc, et semper,
et per omnia saecula saeculonim. Amen.'
This varying form of * Gloria Patri ' is also alluded to
by Beroldus in his twelfth century description of the
Ambrosian Mattins.
* Deinde dicit [ponfifex aut presbyter"] Gloria et honor
Deo.* (Edit. Magistretti, Mediolani, 1894, p. 44.)
The short rubric in both these cases implies that this
formula was no longer, as in the Bangor Book, attached
to 'Gloria in Excelsis' as an anthem, but that it
followed it separately and independently.
The first of the twelve prayers of *Op0po9 ends thus :
uTi vp€7r€t aoi watm ho^a^ "^^f^-Vi ^^^* vp<rKVVrfffi9 riv llaT/^i, Kot
riv Y«j*, Kai Tu» Ayiiv Tlvev^art^ vrt/^ xni aei, Kat €19 rov9
atwva^ ru?v aiwvtvv, (EuchologlOn^ pp. 24-5.)
After them comes the '^vvairrr\ which concludes thus :
T»/9 Travayta^^ a\pavroVj virepevXoytffievij^y evho^ov Acff-
iroivri^ rjfiwVy QeoroKOV xat aetirapOevov ^aptasy fiera
iravrwv rwv *Aytwv fivrjfiovevaavre^ Lavrov9 xat a\\^\ov9
Kat TTaaav r^v ^w^v ijfiwv \ptart^ rtjj Gci^ wapaOivfieOcu
*0 \0p69, ^oi Kvpte,
*l^K</)wvrfat9 TTapa rov ^lepew^, ort irpeTT^t aot Ut SUpra.
{Euchoiogion^ pp. 16, 31.)
'Sjwaov^ o G€09, rov Aaov aov^ Kat ev\6yijaov r^v
K\rjpovofiiav aov eiriaKe^^at rov Koafiov aov iv e\eet Kat
oiKrtpfiot^' vyjrwaov Kcpa^ \ptartavwv op0oh6^wv^ Kat Karo'
vefi^^ov e</>* ijfia^ ra eXerj <rov ra v\ovata' irpe<r^etai9 t»/v
irava^pavrov Setrtrotvtj^ ijfiwv^ Oeor^Kov Kat aetirapOevov
Mnpia^y Bvvafiet rov rtfiiov Kat ^wottoiov Y.ravpov*
irpofrraatai^ rwv riiuwv Knt ewovpaviwv ^vvnnewv nfrwfiarwv
iKeaiat^ rov rtfiiov evco^ov T\po(f>ijrov^ IlpoBp6fiov^ Kat
^aTrriarov Iwavvov^ rwv ayiwVj evB6£wv^ Kat TraveiHpnfiwv
*A7rotrr6\wv* rwv tV ayiot9 Tlarepwv yfiwv^ fieya\wv
iepap\wv Kat OiKovfievtKwv ^t6aaKa\wv^ Tiaat\eiov rov
Meya\ou, Tprj^opiov rov Qeo\6you, Kat *lwavvov rov
\pvao<rr6fioVf rwv ev arfiot9 T\arp09 rjfjucv NcifoXaoii,
'ApxterrtaK^rrov rwv Mifpwv rTj9 AvKta^ rov Oavfiarovpf^/ov'
rwv arfiwv evSo^wv Kat KaWtvixwv Maprvpwv* rwv *Oaiwv
Kat Oeo</>opwv Tlarepwv rjfiwv* rwv ayiwv KCLt htKatwv
Oeorraropwv ^lwaxelfi Kot *'Avvrj9* rov *Aytov {rtj9 Movn^)
Knt rravrwv aov rwv *A^iwv iKertvofiev «rc, rro\vi\e€ Yivpie
erraKovaov rjfiwv rwv afiapw\wv^ ceofievwv aovy Kat eXe.rjaov
rjfta9.
* o \op6f, Kvpte eXerjaov (7) '
(EucAo/ojsion, pp. 20, 31.)
The phrases which are ideniical with or resemble
anthems 4, 8, 9, 10, 11 in the Bangor Antiphonary have
been underlincd.
[117]
We now come to a short series of * preces,' occupying
fol. 34r. Their titles seem to indicate that they were
intended for use at the lesser day hours, prime, terce,
sext, and none, ' ad horas diei oratio communis ' ; but as
the longer * preces ' previously given [4o]-[56] were for
use, according to the Rule of St. Columbanus, *per
diurnas horas.* perhaps these 'preces* [ii7]-[ii9] are a
short altemative set for occasional use.
Under the first title of * oratio communis ' there are
written three anthems and a Collect.
The first anthem is from Ps. xxx. 2.
The second „ „ „ Ps. xxxvii. 22, 23.
The third ,, „ „ Ps. Ixix. 2.
followed by the CoUect * Festina, Domine,' &c
[118]
Although the word ' oratio ' is used in this title, yet
there foUow only three anthems without any Collect.
The first anthem is from Ps. xl. 3.
The second „ „ „ Ps. cxx. 7.
The third „ „ „ Ps. cxx. 8.
The same three anthems have already been given in
[42] underthe title * Pro Abbate' (p. 22.)
[119]
* Comnion oroit diin.* i.e. * Comnion Prayer of ours.'
This is the only vernacular title which occurs through-
out the Bangor MS. * diin ' in modem Irish would be
* duin.' The title is followed by :
I- An anthem taken from Ps. xvi. 8.
2. A short collect.
3. The * Pater Noster,' of which only the first two
words are here given. The full text has been
given previously under the heading of * Oratio
divina* on Fol. 19 v. [36] p. 21.
Mons. d'Arbois de Jubainville thus remarks on the
rubric in [119]. ^^ Common oroit dun litt^ralement
* orate coromon pour nous.' On disait en Bretagne et en
Irlande Orate comme nous disons Oremus, Dans oroit^
on peut remarquer, outre la prononciation bretonne de
rj, \i inteme repr^sentant IV final. Common repr^sente
la prononciation en irlandais du bas-latin, commonis pour
communis : =u est trds fr^quent dans les manuscrits
irlandais. Dun * pour nous ' est la forme irlandaise
du viii* et du ix® si^cle dont la variante moderne * duin '
apparait d^j^ dans le Lebor na AC/idre" {Revue Celtique^
Paris, Janvier, 1894, p. 136.)
[120]
It is impossible to detect any order in the arrangement
of this and the following prayers. The expressions * de
NOTES.
8l
luce vigilare ' and * excita de gravi somno ' point to 3
a.m. or daybreak as the hour of the s^rvice * ad matu-
tinam.'
Line 3. *et' for 'ut'MS.
„ 4. *ut' for *et' MS.
[121]
This prayer seems to be a clumsy amalgamation of an
Ephesine 'Prefatio' or 'bidding' with a prayer ad-
dressed to God.
For the scriptural events usually commemorated at
none, see [20].
Line 4. *et' for *ut' MS.
[122J
For the title 'secunda' see note to [16.] The
language of this collect — * qui diem clarificas et lumine
luminas ' — points to full daylight or about 6 a.m. as the
hour of Prime.
Line 6. 'orietur' MS.
[123]
' Dominicorum * MS. ' Laudate pueri Dominum/
taken from Ps. cxii. i, is the anthem prefixed to * Te
Deum laudamus ' on p. 10, No. [7]. This is therefore a
CoUect to be used on Sunday after that H^min. See
note there to verse 26. The handwriting is notably
different from all others which precede or follow it
Line i. *Te.' Introd. § 5. {g.)
[124]
This is the only direct address to departed saints which
occurs in the Bangor MS. It is rather a rhetorical appeal
to the Martyrs to remember us than a direct prayer for
their aid. The petition is * mementote ' not * adjuvate.'
See Introd. § 6.
["5]
See note to [123] which is a somewhat varied form of
this Collect.
Line i. *Te.* See Introd. § 5 (^.)
„ 9. It is to be noted that the words * et filio *
were not written at first by the scribe of
[125] but were added afterwards, by way
of an afterthought by the scribe of [126].
This is interesting as showing that the
expression of ihe double procession of the
Holy Spirit was now in process of estab-
lishing itself in the Irish Church. See the
text of the Nicene Creed in the S/ozce
Afissa/, where the later scribe has added
the * filioque ' to the original lext in which
it was wanting. (W. p. 232, and frontis-
piece.) See also the mark attached to
* et filio ' in the Creed in this Antiphonary
[35] line 15, where see note.
[126]
See note to[i23]. This is another Collect for use
after * Te Deum laudamus.'
Line i. *Te.' See Introd. § 5 (^.)
[127]
The exact wording of this title is uncertain, as it has
been partly obliterated. The Collect itself would be
especially suitable to the lighting of the Paschal Candle
on Easter Even, in consequence of the reference to the
* columna ignis * and the baffling thereby of Pbaraoh and
his army, but it would also be suitable for use at the
daily ' lucemarium,' especially in Easter-tide. See note
to [9.]
[128]
A large part of this CoUect has been erased. It has
already been written twice in [123] and [125]. See note
to [123.]
The missing words within square brackets have been
supplied firom [123.]
[129]
*[In] memoriam abbatum nostrorum.* Either the
opening word of this title has been accidentally omitted,
or ' memoriam ' is a mistake for * memoria.'
For historical notes to this important h^rmn which
sings the praises of the first fifteen abbots of Bangor,
and which decides the date of the MS. as a whole, see
Part i. Introd. pp. ix. x.
The Hymn consists of six stanzas. The first and
sixth stanzas, which form an Introduction and Con-
clusion, contain eight lines apiece. The four inter-
mediate stanzas contain six lines each. The lines of
these four stanzas (except the last line of the fifth
stanza) begin with the twenty-three letters of the Latin
alphabet consecutively. Every line throughout all the
verses ends with the letter * a.' The two lines of the
refrain, which is repeated after each of the first five
verses, end with the letter *s.' The metre is
iambic dimeter acatalectic. See note to title of
[14]. A translation of this Hymn by Bishop Reeves
is given in the Ulster Journal of Archaology^ voL i.
P. ^5.
Stanza. Line.
I 6 * tempra ' MS. as required by th6 metre.
II 3 * carum ' see note to [14] stanza v. 1. 6.
„ 4 * domnum.' This title is ordered to be
given to the Abbot in chap. IxiiL of
M
82
NOTES.
Stanza. Line.
Stanza. Line.
the Rule of St. Benedict. 'Abbas
autem, quia vices Christi creditur
agere, Domnus et Abbas vocetur.*
I *Colnianus.' In Part i. we followed
Muratori and all previous editors of
this Hymn in printing this name as
*Camanus.* The remnant of a
letter preceding *m* was taken to
be part of the elongated upper stem
of an 'a/ but a consideration of its
square-headedness, and a considera-
tion of the quotations from the
Annals of Tighernach and the Annals
of Ulster in Part i. p. x. together
wiih the extremely diminutive form
»
VI
frequently given to the letter ' o ' as
noticed in Part i. p. xxiii. make it
pracdcally certain that thc name
written here was * Cohnanus.'
3 * sedet.' For the inference drawn from
the change here to the present tense,
see Part i. p. x.
5 *Zoen.' This Greek word has been
introduced for the purpose of secur
ing a *z' for the opening letter of
this line. For the use of Greek
words see note to [lo] stanza xiii.
l. I.
8 The metre seems to require * inter '
for *in.'
APPENDIX.
British Museum Harl. MS. 7653.
(Fol. I r.) estu mihi sanitas.* Cherubin
estu mihi uirtus. Serabin estu mihi salus et
arma. In nomine patris et filii et sptrtius
sancti oro uos ac deprecor ut me in orationi-
hjis uestris habere dignemini. Ut pro me
d^i famula oretis. Ut numqua;;/^ in mundus
sptrttus siue aduersarius nocere me possit.
Dauid sancfe te deprecor.*
Helias sanct^ te deprecor.
Moyses sancte te deprecor.
Sancte petre te deprecor.
Sancte paule te deprecor.
Sancte andrea te deprecor.
Sancte iacobe te deprecor.
Sancte thoma te deprecor.
Sancte iohannes te deprecor.
Sancte philippe te deprecor.
Sancte bartholomee te deprecor.
(Fol. IV.) Sancte iacobe te deprecor.
Sancte
Sancte
Sancte
Sancte
Sancte
Sancte
Sancts.
Sanctdi
Sanctdi
Sanctdi
Sancta.
Sanctdi
Sancta.
Sancta,
Sancta,
Sancta,
Sancta,
Sancta,
Sanctdi
mathee te deprert?r.
simon te deprecor.
taddee te d^precor
iohanne hdhttsta^ te deprecor
marce te deprecor.
luca te deprecor.
petronella^
agna.^
agatha.*
cecilia.*
eugenia.*
tecia.'
perpetua.^
benedicta.®
eufemia.*
constantma.
iuliana."
eulalia."
lucia."
10
* A later hand has writien on the top margin above
and a little to the right of this word * legas claritas.'
* Over *nuraquaw ' alater hand has written 'naerf*/
below it, to the right, these five letters * a b c d d.' The
former word shows us that the MS. was in England within
two or three centuries after it was written, say, in the
eleventh century at the latest.
' These deprecations * Dauid, — anastasia,' are written
continuously in the original MS. They have been
printed out here in separate lines for the sake of
cleamess. Some of the following identifications of
Virgins are necessarily uncertain, there being more
than one saint of the same name. In some cases there
is further uncertainty attaching to the date or place of
the saint, or to the day of her commemoration.
* Legendary daughter of St. Peter, May 31.
* Martyr at Rome under Diocletian, Jan. 21.
' Martyr in Sicily, a.d. 25 1, Feb. 5.
* Martyr at Rome, ^rd cent Nov. 22.
* Martyr at Rome, c. 260, Dec. 25.
* Martyr at Rome, ist cent. Sep. 23.
' Martyr in Africa, c. 202, Mar. 7.
® Martyr in Gaul, c. 306, Oct. 8.
* Martyr at Chalcedon, 307, Sep. 16.
" or Constantia, d. of Constantine the Great, Virgin
at Rome, 4th cent. Feb. 18.
" Martyr under Diocletian, Feb. 16.
" Martyr in Spain under Diocletian, Dec. 10.
^ Martyr in Sicily under Diocletian, Dec. 13.
M 2
84
APPENDIX.
SancfB, tarsilla,^
Sanctdi emiliana.^
Sanctdi iustina.*
Sancidi cristina.*
Sa«c/a scolastica.*
Sanctdi romula.®
Sanctdi musa.^
Sanct^ anastasia.'
Uos deprecor custodite anima»^ meam et
sptritum et cor et sensum et omnem meaw
carnem.
(Fol. 2 r.) Angeli archangeli prophet^
^postoli et beatissimi martyres nazareni
coronati sine macula.
Et* sanctus siluester et sanctus laurentius
in nomine sabahot.t
Detis abraha;» et deus isacf et deus iacob.
T>eus angelorum.
T>eus archangeloru;;/.
T>eus patriarcharu/w.
T>eus prophetaruw.
Tieus apostuloru»^.
T>eus martyru»/.
T)eus uirginuw.
T>eus omnium sanctorum.
Deus patrum nostrorum miserere mei
semper.^
Omnes inimici mei et aduersarii fugiant
ante conspectum maiestatis tu§. Et per
istos angelos corruant sicut corruit goliat
ante conspectum pueri tui dauid.
Uniuersos angelos deprecor (fol. 2 v.) ex-
pellite siquis in mundus^^ uel siquis obligatio
uel siquis maleficia hominu;;/ me nocere
cupit. siquis hanc scriptura»/ secum habuerit
non timebit a timore nocturno siue meridiano.
Uide ergo egipti ne noceas seruos neque
ancillas dei non^^ in esca non in potu non in
somno nec extra somno nec in aliquo dolore
corporis ledere presumas.
Libera me domtne libera me domtne quia
tibi est imperiuw et potestas per dominum
ihesum christum cui gloria in secula secu-
lorum : —
Me^^ cum esto sabaoth mane cum surrexero
intende ad me et guberna omnes actost meos
(fol. 3 r.)et^^uerba mea et cogitationes meas.
Custodi pedes meos ne circu;« eant domos^*
otiosi sed stant in oratione dei.
Custodi manus meas ne porrigantur sepe
ad capienda munera.
Sed potius eleuantur in precib«^ dominx
mund^ et pur<j ut possim dicere. Eleuatio
m^nuum mearuw sacrifiu;;/^^ uespertinu»^.
Custodi os meum ne loquar uana ne
fabuler s^cularia ne detrahem proximo meo.
Custodi os meum ne in uitert alios ad
uanu»^ eloquiu;;/ sed semp^r prumptus ad
laude;« d^i tardus ad iracundiam.
Custodi aures meas ne audia;;/ detracta-
tione;« nec mendaciuw nec uerbu;;/ otiosum.
(Fol. 3 v.) Sed aperientur cotidie ad audi
* Aunt of St Gregory the Great, 6th cent. Dec. 24.
* or ^miliana, aunt of St Gregory the Great, 6th
cent. Dec. 24.
' Martyr, ist cent Oct. 7.
* Christina, martyr in Italy, ^rd cent July 24.
* Scholastica, sister of St. Benedict, c. 543, Feb. 10.
* Virgin at Rome, 6th cent July 23.
' Virgin at Rome, 6th cent. April 2.
* Martyr at Rome, c. 303, Oct 28.
• — • These lines *Et — semper* are written continu-
ously in the MS.
*° On the right margin after this line, in pale ink,
partly erased, is written 'sp/r/Vws' for insertion after
* inmundus.'
" Over the first letter of * non ' is a mark like U. It
refers to this entry on the bottom margin 'non in
mare non in flumine,' written in a contemporary hand,
preceded by an * h * crossed through its upper stem.
" This prayer is also contained in MS. Reg. 2 a. xx.
fol. 22 r. where it is entitled *oratio matutina.' It there
begins at ' Mane cum surrexero,' and exhibits great varia-
tion of text (see page 96).
" The lines on fol. 3 r. printed here in paragraphs are
written continuously in ihe MS.
" Over the second * o ' of * domos ' a small * u ' is
Wiiiten ^rima manu,
*5 Over the latter part of *sacrifium,' *ci' is written
prima manu.
AITENDIX.
85
endnm uerbuw domtni ut totum diem trans
esim in tua uoluntate.
Dona mihi domtne timore;;/ tuum cordis
conpunctionew mentis humilitatem con-
scientiaw punm ut c^lum aspicia»/ terram
dispicia;;/ peccata odiam iustitia;» diliga;«.
Aufer a me domtne sollicitudinew s^cu-
larem. gul^ appetitu;« concupiscentiam for-
nicationis.
Custodi oculos meos ne uideant alique»^
ad concupiscendaw per aliquid inlicituw. Nec
desiderem rem proximi. nec dilicias seculi.
Ut dicaw cu;;^ propheta oculi mei semper ad
dominum. Et iterum ad te leuaui oculos
meos qui habitas in c^lo.
(Fol. 4 r.) Pater et filius et spiritus sanc-
tus illa sanctB. trinitas esto mihi adiutrix.
Simul obsecro angelos archangelos uirtutes
potestates principatus dominationes thronos
chirubin et serabin ut intercedant pro me pec-
catri^ apud iustuw iudicem ut demittet omnia
peccata mea.
Michaelem sanctum gloriosuw deprecor.
Rafael et uriel gabriel et raguel heremiel
et azael ut suscipiant animsLm meam in nou-
issimo die cupi choro angeloruw et perducent
eam ad amoenitate;;/ paradisi.
Petruw rogo et paulum andream et iaco-
hum iohannem et thoma;;/ bartholomeu»^ et
matheuw philippu/w et iacobu;;^ simone»^ et
tatheum (fol. 4 v.) ut adiubant mihi in die
iudicii ut Itjta anima mea aspiciat purissima»^
diuinitatem.
Rogo iohannem et clemente»^ gregoriuw
et benedictuw martinu»^ et laurentew
stephanu;;/ et georgium ut adiubant mihi in
omni tempore.
Omnes sancti et martyres orate pro me.
Incipit oratio.
Spirttum^ mihi domine tu^ caritatis infunde
ut anima mea miserationu;» tuarum habun-
dantia semp^r repleatur. Et qui mihi es
pr^sidiu;;^ ipsi sis premium.
Tuum est uere quod in te credo. Tuum
sit omne quod uiuam. Presta ut qui sine te
esse non possu;;/ secundu;» te uiuere ualea»^.
(fol. 5 r.) Trahe me post te curremus. Quia
dixisti nemo uenit ad me nisi pater traxerit
eum. Trahe utcumq^^ siue predicatione siue
conpunctione trahe ad culmen altuw uirtu-
tum. Considero non sufficere uires meas pro-
prias nisi at te trahar. Trahe siiie per
dolorem, siue per amorem. Trahe per amara
et dulcia per aduersa et pro spera per an-
gusta et lata per mollia et dura. Scio quod
neque uolentis neque currentis sed miserentis
d^i est. Trahe ut post uestigia mandatoru;;/
tuoru;» cmrdim. Ut dixisti uenite ad me
omnes. Trahe per quodcumque uolueris
tantu;;/ ut te habeaw (fol. 5 v.) unicaw 2itque
omnem spem hic et in futuro. Ut numqua;;/
separer ab ingenti^ amoris tui. Quia omne
quod desidero tu es neque habeo amplius
neque peto non solu;;^ super terraw uerum
nec in c^Io excepto hoc ut semp^r tecuw
sum in misericordia tua tantu;« gau debo et
gloriabor. Domine nihil terrenu/» desidero
et te solum deum integro affectu uisceruw
meorum concupisco : —
In NOMINE DJfl SVAfUU
Pater inmens? maiestatis per uenerandu;«
filiuw tuum uerum unigenitu;;/ te deprecamur
ut amoris tui ardor ageatur* in nobis. SanC'
tum quoque paracletu»^ spiritum oramus ad-
' A small ' o ' has been written over the latter part of
this word by an early correcting hand.
* This prayer with considerable variation of text, under
the heading of * oratio sancta,' occurs on f6l. 20 r. of
MS. Reg. 2 A. XX (see page 97).
• Here the word 'ardore* has been left out acci-
dentally by the scribe.
* A small 'u' has been written, apparently
prima manu, over this word, between *a' and
86
APPENDIX.
iuuare nos. Te domznum con- (fol. 6 r.)
fitemur. Te deum laudamus.^ Te ^ternu;;/
patrem omnis terra ueneratur. Tibi omnes
angeli tibi c^li et terra et uniuers^ potestates.
Tibi cherubin et seraphin incessabili uoce
proclamant. Sanctus Sanc/us Sanctus Do-
minus deus sabaoth pleni sunt c^li et terra
gloria tua osanna in excelsis. Te gloriosus
apostoloru;;/ chorus te prophetaru;^ lauda-
bilis numerus. Te martyru;;/ candidatus
exercitus Te p^r orbem terraruw sanctR con-
fitetur ^clesia patre;« inmens? maiestatis
ueneranduw tuum uerum unigenituw filiu;«.
Sanctum quoqw^ paracletu;;/ sptritum. Tu
rex glori^ chrzste. Tu patri sempiternus es
filius. [fol. 6 v.l Tu ad liberanduw munduw
suscipisti homine;;/ non aborruisti uirginis
uteru;;/. Tu deuicta morte aculeo aperuisti
regna c^loruw. Tu ad dexteraw/ sedis in gloria
patris eccet uenturus. Te ergo quesumus
nobis tuis famulis subueni quos pretiosa san-
guine redemistl ^ternaw fac cum sanctis in
gloria;« intrare : —
Deus altissime deus misericordi? qui solus
sine peccato es. Tribue mihi peccatori fidu-
cisim in illa hora propter multas miserationes
tuas. Ut netunc apareat qu§ nunc uelata est
impietas mea cor^m ex spectatoribw^ angelis
et arcTiangelis patriarchis (fol. 7 r.) et pro-
phetis apostolis iustis et sanctis. Sed salua
me pia gratia et miseratione tua induc me in
paradiso djtWciarxim tuarum c\xm omnib^j
perfectis. Suscipe orationew famul^ tu^ pre-
cibus omnium s^«c/orum XMorum qui tibi a
s^culo placuerunt. Quoniam tibi debetur
omnis adoratio et gloria per omnia s^ci^la
seculor«w : —
Oratio.
In pace christi dormiam ut nullu;« ma-
lum uideam a malis uisionib^ in noctibwj no-
centibwj. Sed uisionew uideam diuina»* ac
propheticam.
Rogo^ patrem et filium.
Rogo spiritum sanctum.
Rogo novL^m ^clesiam.
Rogo enoc et heliam.
(Fol. y V.) Rogo patriarchas [septem].^
Rogo baptistam iohsinnem.
Rogo et b[onos]* Rnge/os.
Rogo et omnes apostolos.
Rogo prophetas p^rfectos.
[R]ogo^ martyres electos.
Rogo [sanctum] patricium.
Rogo sanctum [cirici]um.*
Rogo mundi saluatorem.
Rogo nostru;;/ redemtore;«.
ut animaw meam saluare dignentur in exitu
de corpore. Te deprecor ut debea^ ex intimo
cordis mei ne derelinquas in inferno anima»*
mesim sed esse tecum in c?lo in sempiterno
gaudio : —
OrAT-IO SAJVCTl I0HANA75.®
Aperi mihi pulsanti ianua;;/ uit§ princeps
tenebrarum non occurrat mihi. Non noceat
mihi pes superbi?. Et manus extranea*
* For this Irish version of * Te Deum laudamus/ see
P-93-
* These invocations are written continuously in the
MS.
' There is a space here in the MS. but the word
* septem ' can be restored from the copy of this hymn
preserved in the Ledar Brerc, see p. 95.
* Only the first letter of * bonos ' is legible. The word
may be * beatos.'
* Only part of this * Rogo ' is legible.
* The earlier part of this word is illegible, but the
name * Ciricium ' can be restored from the copy in the
Lebar Brecc (see p. 95).
' Presumably for * debeo.*
* Thfls title is written partly (viz. oratio) on the left
side of, partly (viz. sancti iohannis) on the right side of,
and in the same line with, the last four syllables of the
previous prayer which are written exactly in the centre of
the page, viz. *-no gaiidia' For the prayer of St. John
see p. 95.
• Here the MS. breaks off abruptly at the bottom of
fol. 7 V.
APPENDIX. 87
NoTES Upon Harl. MS. 7653.
This Manuscript is a fragment of seven leaves of vellum 8^ inches high by 8| inches broad,
written in the eighth or ninth century in an Irish minuscule handwriting.
There is no pagination, or signature, or catchword.
The lines, eighteen on each page, are continuous throughout, except that the titles on foll.
42/., 5 z/., 7 r., occupy the centres of otherwise blank spaces. If a word cannot be finished on the
line on which it has been begun it is frequently finished at the extreme right of the line above
or below it, being separated off by a slanting mark / from the rest of that line.
The only punctuation consists of the middle stop {•) and ( : — ) at the end of a section.
There are no illuminations. Separate prayers commence with capitals from half an inch
to an inch high. These are filled with patches of red, yellow, or green paint. So are the
interstices of the very sHghtly raised minuscule letters which commence fresh sentences. The
titles on foll. 4 z/., 5 z/., 7, are written in red ink, now much corroded,
The MS. is in good preservation, and quite legible except on the first and last pages,
which have suffered from the MS. having been formerly bound up with a modern English
MS. with which it had no possible connexion. (Harl. MS. 7651 o/im 5002.)
The Irish origin of the MS. is deduced from :
(a) The style of handwriting, and the formation of letters. Note a very small * o '
on f 3 r., line 8.
(6) The coarse dark vellum used.
(c) The colours employed in embellishing the capital letters. The colours used in
an English MS. of corresponding date have less body, and are of a lighter
tint. (See Harl. MS. 2965.)
(d) The orthography of the writer, which exhibits the foUowing peculiarities :
b for ph. as serabin f. 4 r.; b for v. as adiubant f 4 v. (dis) ; f for ph. as
rafael (. 4 r.; h prefixed as habundantia f 4 v.; h omitted as aborruisti
f. 6v.; i for e as diliciarum, sedis, &c.; o for u as actos f 2 z/.; p omitted
as apareat {.6v.; u for o as estu f i r. {ier) apostulorum f. 2 r. prump-
tus f. 3 r.
None of these spellings is exclusively Irish. Every one of them, for example, is
found in the Leofric Missal ; (p. xxxi.)butthelast namedsubstitutionof ufor
o is, perhaps, more suggestive of the Irish than of other schools of spelling.
{e) The invocation of St. Patrick f. 7 v.
{/) The heading * In nomine Dei summi ' on f 5 v. is specially Irish. It is found
at the commencement of the Antiphonary of Bangor, where see note.
The MS. is part of a book of private devotions written by an Irish lady, probably a nun,
as she describes herself as a **dei famula" on f i r., and uses the expression ''famul^ tu?" on f. 7 r.
On f. 2 V. the devil is warned not to hurt the '*seruos neque ancillas Dei." We also infer the
sex of the writer from the invocation of twenty-one female saints in the Litany on f i, no
88 APPENDIX.
male saints being therein invoked except those which are drawn from the pages of Holy
Scripture.*
What else, it may be asked, can be inferred from the names of the saints which are
invoked in this short MS. and from the order in which such invocations occur ? Theypoint
to a Celtic lady writing under Roman or Gregorian influence, at a time when the Roman
Canon, in its Gregorian form, and perhaps Roman service books generally, had come to be in
common use. This may seem to point to its having been written in England rather than
Ireland, and the Anglo-Saxon gloss on f. i r. certainly indicates that the MS. was in England
at a very early date, say about a,d. iooo, but the character of the vellum, and the character of
the colouring, together with other indications already referred to, point to Ireland as the place
of execution. And we have evidence from the Book of Armagh, written by Ferdomnach, a
scribe of that city, that the Gregorian Canon was known in Ireland in a.d. 807.^
The invocation of Old Testament saints, e.g. of David, Elijah, and Moses in the Litany
on f. I r, and of Enoch, Elijah, and the seven patriarchs in the hymn on f. 7 z/. is a sign
of antiquity, but nothing more. Such invocations are sometimes found in prayers or litanies
later than the eleventh century. Commemorations in kalendars survived much later, and
have survived in a single instance in the Roman kalendar of the present day.'
The Twelve Apostles are invoked next in the Litany, and also on f 4 r. in Gregorian
order, that is to say, in the order in which they are commemorated in the Gregorian Canon in
its eariiest MSS. and in the Roman Canon of the present day. Judas Iscariot is of course
omitted. but his place is supplied not by St. Matthias, but by St. Paul, whose name stands
second on the list next after that of St. Peter.
The following Irish list of the Apostles istaken from the Book of Hymns:
Simon, madian, ismatha,
partholon, tomas, tatha,
petar, andreas, pilipp, pol,
eoain, is da iacob.*
The following is the order in which they are commemorated in the Hymn of St. Cum-
main Fota : Petrus, Paulus, Andreas, lacobus, lohannes, Pilippus, Bartholomeus, Tomas,
Matheus, lacobus, Tatheus, Simon, Madianus, Marcus, Lucas, Patricius, Zefanus.*
Then follow in Harl. MS. 7653 the names of twenty-one virgins. They are chiefly of the
age of the persecutions, and none of them seems to be later than the sixth century. Two of these
virgins, Tarsilla and Emiliana, aunts of St. Gregory the Great, are very seldom invoked in
' The masculine fonn * peccatori ' occurs in the prayer immediately following Te Deum on f. 6 zr. a few lines
before * famul^ tu^,' which is probably due to the forgetfulness or inconsistency of the Irish lady who wrote the MS.
The expression * famula Dei * is equivalent to * sanctimonialis ' and occurs frequently in early Christian inscrip-
tions in Gaul. (E. Le Blant, Nouveau Recueil des Inscriptions Chretiennes de la GauU antkrieures au viii* si^cle, Nos.
S, 126, 143, 147, 225.)
« W. pp. 173-4.
' Kal. Aug. Commemoratio SS. Machabeorum Martyrum.
* Simon, [the Canaanite] Matthias, and Matthew, Bartholomew, Thomas, Thaddaeus, Peter, Andrew, Philip
Paul, John, and the two Jameses. Z. ZT. f. 31 v.
• Ibid, p. 73. Madianus = Matthias, Zefanus = Stephanus.
APPENDIX.
89
Litanies or commemorated in kalendars, but they are found in the tenth century Breton Litany
printed from a Rheims MS. by Mabillon^ and reprinted by Haddan and Stubbs.^ It is
singular that the writer should not have added a single Irish virgin saint to the list nor is
there any English saint in the list. It is perhaps still more singular that there should be
no mention of the Blessed Virgin Mary either here or anywhere else in the MS.
The following Litany taken from MS. Reg. 2 a. xx. f. 26 r. written in England in the
eighth centurj^ is here printed for illustration and comparison with the Litany on fol. i of
Harl. MS. 7653 (see p. 83.)
•
Laetania.
(col. a.) ChnV/e audi nos.
Sanc/e gerbasit
ora
Sanc/e michahel.
ora'
Sanc/e protasi
ora
Sanc/e gabrihel.
ora
Sanc/e panchrati
ora
Sancte rapha[h]el.*
ora
(f. 26 V. coL a.) Sanc/e paule.
ora
Sanc/e iohannes.
ora
Sanc/e antoni.
ora
Sancfy, maria
ora
Sanc/e sebastiane
ora
Sanc/e petre.
ora
Sanc/e anastasi.
ora
Sanc/e paule.
ora
Sanc/e policarpe.
ora
Sancle andrea.
ora
Sanc/e siluester
ora
Sanc/e iacobe
ora
Sanc/e leo.
ora
Sanc/e iohannes.
ora
Sanc/e gregori.
ora
Sanc/e philippe.
ora
Sanc/e ambrosi.
ora
Sanc/e bartholome
ora
Sanc/e martine.
ora
Sanc/e thoma
ora
Sanc/e augustine
ora
Sanc/e mathe
ora
Sanc/e hieronyme.
ora
Sanc/e iacobe
ora
Sanc/e georgi.
ora
Sanc/e simon.
ora
Sanc/e benedicte
ora
Sanc/e t[h]adde*
ora
Sanc/a, agnes.
ora
Sanc/e mathia
ora
Sanc/a. agathae
ora
(coL b.) Sanc/e bamaba
ora
Sanc/a. iuliana.
ora
Sanc/e marce
ora
Sanc/a, caecilia
ora
Sanc/e luca
ora
(col. b.) Sancta anastasia.
ora
Sancie stephane
ora
Sancta lucia.
ora
Sanc/e lini
ora
Sancta felicitas.
ora
Sanc/e clete
ora
Sancta perpetua.
ora
Sanc/e clemens
ora
Sanc/a, eugenia.
ora
Sanc/e xyste.
ora
Sanc/a, eulalia.
ora
Sanc/e comeU
ora
Sanc/a, eufemia.
ora
Sanc/e cypriane
ora
Omnes sanc/i oratr.
Sanc/e laurenti
ora
propitius esto par^
Sanc/e cr}'sogone
ora
propitius esto libera
'•
Sanc/e iohannes
ora
ab omni malo libera.
Sanc/e paule
ora
per cmcem tusim libera.
Sanc/e cosma
ora
peccatores te rogamus.
Sanc/e damiane
ora
ut pacem dones te rogamus.
' Mabillon, Analec/a Ve/era^ 1723, pp. 168-9.
* Haddan and Stubbs, Coundls, 6fc.j vol. ii. part i. p. 81.
' A mark of abbreviation over each 'ora' implies the remainder of the formula, *ora pro nobis.'
* A small * h * has been added over this word by an early correcting hand.
90
APPENDIX.
(col. b.) filius d^ te tet TOgamus.
agnus dei qui tollis
peccata mundi
miserere nobis.
chrisfe audi nos.^
(fol. 37 r.) Summa trinitas una diuinitas auxil-
iare et miserere nobis.
On fol. 2 r. of Harl. MS. 7653 we find invoked by name St. Silvester and St. Laurence ;
Sylvester, the Roman bishop {od. 335) of wide fame in consequence of his legendary con-
nexion with the Emperor Constantine, and who heads the list of Confessors invoked in the
Litany in the Roman Breviary ; Laurence, the Roman deacon {06. 258) whose fame was in all
the churches, and who stands second to St. Stephen in the list of martyrs invoked in the same
Litany.
In the Hne immediately preceding them it seemed at first sight as if the famous "Sancti
Quatuor Coronati/' were invoked under the title "beatissimi martyres Nazareni coronati sine
macula/' but a general view of the context, together with the omission of a specific number,
leads to the conclusion that this invocation of martyrs is general.
On fol. 4 V. the foUowing saints are invoked, and in the following order :
1. lohannes : no doubt St. John the Baptist, who is generally ranked after the
B. V. M. and the Archangels before the twelve Apostles.*
2. Clemens, Bishop of Rome, od. c. 95-100, generally ranked fourth in the list of
Martyrs.
3. Gregorius, Bishop of Rome, ob. 604, generally ranked high on the listof Confessors
in position next to
4. Benedictus, ob. c. 542, of Nursia, founder of the Monastic Order of the Benedictines.
5. Martinus, ob, 397, Bishopof Tours. There are many traces of an early and special
regard for St. Martin in the Celtic Church.
6. Laurentius, Deacon, Martyr of Rome, ob. 258.
Martin and Laurence very early and widely obtained a recognized place
in all Western Litanies and Kalendars.
7. Stephanus, possibly the protomartyr ; possibly Stephen I. Bishop of Rome and
Martyr, ob. Aug. z, 257.
8. Georgius. Tliis is the earliest known invocation of St. George in any Irish
writing, but he is commemorated in the Kalendar of the Drummond Missal
(Irish, iinh cent.) and invoked in two Litanies in the Corpus Missal (Irish,
i2th cont. pp. 198, ^12.) He is also invoked in the Litany on f. 26 v. of MS.
Reg.. 2 A. XX. printed on page 89.
These facts prove that the £ame of St. George as a martyr spread at a very early date far
and wide, and that he was specially invoked in these islands many centuries before he became
chosen under special circumstances as the patron saint of England. The fame of St. George
had been brought to Scotland in 698 by the Gallican Bishop Arculfus.*
* On ihe lower margin of fol. 26 t/. a later hand has written : Reliquiae sa«c/orura tuoru/« domine intercedent ^ro
me quorum iugiter .... exaudi psallente/;i et orantem te domine et conserua me in tua iustitia ....
' For illustration of this and the following remarks see any ancient or mediaeval Litany, f.g. Leofric Missal^ Oxford,
1883, Ed. F. E. Warren, p. 209. Irish Manuscript Missal^ Lond. 1879, Ed. F. E. Warren, p. 198.
' See Adamnan, De locis Sanctis Lib. iii., cap. iv. P.L. Tom. Ixxxviii. col. 810.
APPENDIX.
The following various deprecations in MS. Reg. 2 a. xx. f. 46 v. to 47 v. should be compared
with those on f. 4 r. of Harl. MS. 7653.
(f. 46 V,) Te deprecor pater sanc/e ut digneris me
saluare et non sinas interire in peccato et crimine.^
Chr/V/e cruci defixus per quam liberasti adiuua me ac
defende magni factor s^c/^li.
Septiformis sp/r/Vz^ lucis largitor spendidaet qui es fons
luminis.
Trinitatis totius esto inluniinator meae magnus
animae.
Trinitas et unitas deitatis diuinitatis defendat me in-
mensitas magni regis et potestas.
Ordines angelorum archangelorum iustos cherubin
sjffc/am tpulso.
Intercessores ihronos pincipatust et seraphin potestates
dominationes uos inuoco uirtutes.
Abel iustus et noe abraham Sitque isac iacob cum
ioseph sacerdos melchisedech intercedant pro me.
Psalmista dauid citharesta d^ goliae interfector ouem
de ore leonis ereptor figura chrisA eripientis totum de
ore diaboli mundum roget pro me.
Uirga de radice iese exiens in cuius flore
(f. 47 r.) conquiescunt septiformis sp/W/i/s dona id
esf spirifus dei. Sp/W/z/s sapientiae et intellectus. Sp/rr-
tus consilii et fortitudinis. Sp/W/f/s scientiae et pietatis.
Deprecetur pro me sp/W/z/s timoris dn.
Duodecim apostolos chr/V/i inuoco in adiutorium
meum.
Clauicularium^ simonem petrum.
Paulum mitem.
Andream uirilem.
lacobum supplantatorem gratiam dei.
lohannem os lappadis.t
Philippum filium suspendentis aqus.t
Bartholomeum.
Thomam inuulnera chr/V/i credentem.
Abysum donatum matlheum.
Qui uocatur iudas iacobi uel libeus cuius nominis
interpretatio corculus atqu^ ad abagarum regem missus.
Simonem cananeum.
Matthiam.
Marcum.
Lucam.
Stephanum.
Sanctum martinum.
Antonium heremitem.
Paulura.
Gregorium.
Hieronymum.
Augustinum.
Ambrosium.
Clementem.
Innocentium
Nazazenum gregoriam.^t
nicf ne ciuitatis episcoporum concilium.
Octo cum matre machabeorum.^
Kartaginiensem cyprianum.
sanc/um essiodorum.^t
(f. 47 V.) Omnes sancfi omnesqt/^ sj>fc/ae omnes
martyres atqw^ cuncti confessores. septem caeli. et quat-
tuor creaturae mundi. ignis. aer. aqua. terra.
Sol. luna. sidera fulgentia.
Omnis sp/W/z/s qui laudat domnum deprecetur pro me
omnipotentem d^m.
Cui honor est et imperium et potestas et gloria per
infinita SA:»Iorum s^cz^Ia. Amen.
In the Litany Hymn (Harl. MS. 7653, Fol. 7) on page86, three saints are invoked by name.
1. St. John the Baptist, whose general place of honour in these lists has been already
referred to (p. 90.)
2. St. Patrick. The occurrence here of this name of the patron Saint of Ireland
clinches the proof, if clinching is needed, of the Irish character of this MS.
3. St. Cyriacus or Ciricius.^ The selection of this Saint for invocation close to St.
^ The paragraphs separated in the text as printed here are for the most part continuous in the original MS.
' A later hand has written in right margin : petri^ clauicularii/^.
' A later hand has written in the right margin : Ahgaius Rex.
* St. Gregory of Nazianzus.
* Generally called the * septem.'
* Isidorus Hispalensis (Bp. of Seville, 600-636.)
' The obliterated letters of the earlier part of this name have been restored by aid of the copy of this hymn on
fol. 148 of the Zedar JBrecc, 2nd col.
N 2
gi ArPENDix.
Patrick, is both curious and interesting. His name frequently occurs in Celtic
names of places and dedications of churches, and under variously disguised
forms, Quiricius, Kirrig, Cyr, &c. He was put to death as a boy, together with
his mother Julitta, in the Diocletian persecution, a.d. 303. Gildas tells us that,
when the Diocletian persecution had passed away, British churches which had
been destroyed were re-built and re-dedicated in honour of the numerous
martyrs whom that persecution had produced.* St. Cyriacus stands out
conspicuously among these martyrs. The chapel at Tintagel, in Cornwall, the
churches at Cowley Bridge, in Devon, and at Capel Curig, in Wales, are examples
which may be adduced. Others are given in the Journa/ of the Archaeological
Association, vol. xxiii. p. 421. He is commemorated in the Kalendar of thc
Drummond Missal (Jun. 16) ; and in the F^Iire of Oengus (Jun. 16) where his
name appears as * Giric'
On fol. 4 r. the seven archangels are invoked by name in this order : Michael, Raphael,
Uriel, Gabriel, Raguel, Heremiel, Azael. The first four names are common enough, being
found in various parts of the Bible, viz.
Michael. Dan. x. 13, 21, xii. i ; Jude, 9 ; Rev. xii. 7.
Raphael. Tobit, iii, 17, &c.
Uriel. ii Esdras, iv. i.
Gabriel. Dan. viii. 16, ix. 21 ; Luc. I. 19, 26.
The other three archangels in Jewish tradition were usually named : Chamuel, Jophiel,
and Zadkiel. The three names in the text are however found in Jewish apocryphal
literature.
Raguel. Book of Enoch, xx. 4.
Heremiel (or Jeremiel.) This name should be read in ii Esdras, iv. 36, where Uriel
has taken its place in the A.V. by a mistake (Bensly's edition, Cambridge, 1875,
Azael (or Asael.) Book of Enoch, vii. 9.
The devil is addressed as ** Egiptius" on fol. 2 v. The exorcised devil in the Book of
Tobit is represented as fleeing unto the utmost parts of Egypt where the angel bound him ;
(Tobit viii. 3, A.V.) or, as the Vulgate has it, being bound by the angel in the desert of
Upper Egypt.
At the bottom of fol. 5 v. there commences one of the earliest extant texts of " Te
Deum laudamus.'*
It presents numerous variatlons of reading, some of which are unique, some remarkable
in character, some important in guiding us towards a decision as to the original text. It is
also unique in ending at the close of verse 21, and omitting the eight last verses of the
Hymn as it is now generally known to us. In addition to variations in which it agrees
* Afopt, HisL Brit, p. 9. The British Church dedicated to God in the name of the * Quatuor Coronati ' at
Caiiterbury is an instance of this. Bede, Hist. Eccles. ii. 7.
94
APPENDIX.
TiiREE Old Irish Texts of **Te Deum Laudamus" — continued.
I.
11.
jii.
Textus
Breviary
U5 hodiereceptus. Roman Antiphonary of Bangor, Milan, Harleian MS. J^SZ [/- 5 ^* 6.]
iary, Toumay 1879, p. 13. ^f^^ostan Ltbraiy c. 5, tnf. f. lo. London,Brtttsh Museum.
A.D. ooO-09i« VJII. or IX» Cent.
la Te per orbem terrarum sancta la Te per orbem terrarum sancta 10. Tc per orbem terrarum sancta
confitetur Ecclesia • confitetur accclesla : • confitetur ^lesia
II. Patrem immensaemajestatis, II. Patrem inmensse maiestatis. 11. Patrem inmensf maiestatis
12. Venerandum tuum verum et
unicum Filium,
13. Sanctum quoque Paraclitum
Spiritum *
14. Tu Rex gloriae, Christe •
15. Tu Patris sempitemas es
Filius.
16. Tu, ad liberandum suscepturus
hominera. non horruisti Vir-
ginis uterum *
17. Tu, devicto mortis aculeo,
aperuisti credentibus regna
coelorura •
18. Tu ad dexteram Dei sedes,
in gloria Patris -
19. Judex crederis esse venturus -
2a Te ergo, quaesumus, tuis famu-
lis subveni : quos pretioso
sanguine redemisti.
21. iEtemi fac cum sanctis tuis in
gloria numerari •
22. Salvum fac populum tuum,
Domine, et benedic hxredi-
tati tuse.
23. Et rege eos, et eztoUe illos
uaque in setemum.
24'. Per singulos dies benedidmus
te.
25. Et laudamus nomen tuum in
saeculum, et in sseculum
sseculi^
26. Dignare, Domine, die isto sine
peccato nos custodire •
27. Misererenostri,Domine: mise-
rere nostri.
28. Fiat misericordia tua, Domine,
super nos, quemadmodum
speravimus in te.
29. In te, Domine, speravi : non
confundar in aeteraum.
12. Venerandum tuum uerum
unigenitum filium. . ,
13. Sanctum quoque paraclitum
spiritum •
14. Tu rcx gloriae christe. . ,
15. Tu patris sempiteraus es
filius*
16. Tu ad liberandum mundum
suscepisti hominem : • non
horruisti uirginis uterum •
17. Tu deuicto mortis aculeo
aperuisti oredeniibus regna
caelorum
18. Tu ad dexteram dei sedens in
gloria patris •
19. ludex crederis esse uentu-
rus. . ,
20. Te ergo quessumus nobis tuis
famulis subueni quos praeti-
oso sanguinem redimisti. . •
21. Aetemam fac cum sanctis
gloriae munerari
22. Saluum fac populum tuum
domine et benedic hereditati
tuae*
23. £t rege eos et extoUe iUos
usque in saeculum : • ,
24. Per singulos dies benedicimus
te^
25. Et laudamus nomen tuum in
aetemum et in saeculum
saecuU Amen
26. deest.
12. Venerandum tuum uerum
unigenitum fiUum •
13. Sanctum quoque paracletum
spiritum •
14. Tu rex glori^ christe
15. Tupatri sempitcraus es fiUus.
16. Tu ad Uberandum mundum
suscipisti hominem non ab
orruisti uirginis uteram •
17. Tu deuicta morte aculeoaper-
uisti regna c^loram.
18. Tu ad dextcram sedis in gloria
patris
19. Ecce uenturus»
20. Te ergo quesumus nobis tuis
fammis subueni quospretiosa
sanguinc redemisti
21. J^terttam fac cum sanctis in
gioriam intrare —
22. deest.
23.
deest.
24.
deest.
25^
deest.
JV.
Book of JJymns, Trin. CoU.
Dublin^ E. 4, 2. (L.H. p. 196.)
XI. Cent.
10. Te per orbem terrarum sancta
confitetur aecclesia.
11. Patrem inmensae maiestatis
tua,
12. Venerandum tuum ueram et
unigenitum filium.
13. Sanctum quoque paraclitum
spiritum.
14. Tu rex gloriae christe.
15. Tu patris sempitcraus es fiUus.
16. Tu ad Uberandum mundum
suscepisti hominem non hor-
raisti uirginis uteram.
17. Tu deuicto moriis aculeo aper-
uisti credentibus r^;na caelo
ram.
18. Tu ad dexteram dei sedes in
gloria patris.
19. ludex crederis esse uenturus.
20. Te ergo quessimus ttobis tuis
famulis subucni quos pretioso
sanguine redemisti
21. Eternam fac cum sanctis tuis
gloriam munerarL
22. Saluum Ulc populum tuum
domine et beneaic hereditati
tuae.
23. Et rege eos et extoUe Ulos
usque in seculum.
24. Per singulos dies benedidmus
tc
25. Et laudamus nomen tuum in
aetemum et in seculum seculi.
27.
deest.
26.
27.
28. Fiat domine misericordia tua 28.
super nos quemadmodum
sperauimus in te : •
29. deest. 29.
deest.
deest.
dust.
deest.
26«
27.
deest,
deest.
28. Fiat dominc misericordia tua
super nos quemadmodum
sperauimus in te.
29. deest.
The various readings in CoU. iL Various readings eccur in verses
iiL iv. are printed in italics, or i, 6, 9, 12, 16, 18, 21, 23,
called attention to in footrotes. 25, 28.
Variaiions of speUing are not Verses 26, 27, 29 are wanting.
noticed. 15. Prinied with thc MS. conec-
tion.
18. The same.
20. 'Sanguinem' is evidentlv a
clerical error for 'sanguiiie,'
and has not been piinted in
itaUcs as a various reading.
2T. Omission of *tuis in.'
22. For the groups of points aftcr
' domine ' s^e facsimile
24, 25, 26, 27 are appended as
'antiphonae' to Gloria in
excelsis, f. 332/.
28. The second, third, and fourth
words are transposed.
Various readings occur in verses Various readings occur in vcrses i.
I. 3» 6, 9, 12, 15, 16, 17,
18, 19, 20, 21.
Verses 22-29 are wanting.
I. Inversion of clauses.
9. Omission of 'laudat.'
13. It is diff.cnU to decidc if
'paracletus' is a difierent
word from * paracUtus ' in U.
and iv. or whether they only
afford instances of oonfu-
sion between * i * and ' e.*
17. Omission of ' credentibus.'
18. Omission of * dei.' Instead of
* sedes ' there is * sedis.'
21. Omission of 'tuis.'
4, 6, 12, 16, 20, 21, 23, 28.
Verses 26, 27, 29 are wanting.
Then foUow these words in a
different and more angular hand-
writing, but by the sanje scribe :
Te patrem adoramus eternum. Te
sempiteraum fiUum inuocamus.
teque spiritum sanctum in una
diuinitatis substantia manentem
confitemur.
Tibi uni deo in trinitatc debitas
laudes et gratias referimus ut tc
incessabiU uoce laudare niere-
amur per eteraa secula.
This ascription of praise occurs
thrice in the Antiphonary of
Bangor, ff. 3 5 ''^ t 35 «^- » 3^ ''• It
is labeUed for use * Post Uudate
etc,' on ff. 35 r., 35 v. On
f. 36 r. the title is wanting.
'Laudate pueri dominum' is
equivalent to * Te Deum lavda-
mus,' to which hymn it is pre-
fixed on f. lor.
21. Omission of ' in.'
28. The second, third, and fourth
words are transposed.
The text of ' Te Dtrum' in I^H.*
is identical with the above ex-
cept that it omits ' uobis ' in
verse 20.
96
APPENDIX.
Invitatus ad convivium tuum venio gratias agens,
quia me dignatus es Domine Jesu Christe ad tuas epulas
inviiare, sciens quod ex toto corde meo desiderabam te.
Vidi faciem tuam et quasi de sepultura suscitatus sum.
Odor tuus concupiscentias in me excitavit aeternas. Vox
tua plena suavitate melliflua et allocutio tua incomparabilis
eloquiis angelorum. Quoties te rogavi ut ad te venirem ;
et dixisti, expecla ut populum liberes creditum mihi, et
custodisti corpus meum ab omni pollutione, et animam
. meam semper illuminasti, et non dereliquisti me cum irem
in exilium, et redirem, et possuisti ori meo verbum veritatis
tuae commemorans me testimonia tuarum virtutum, et
scripsi ea opera, quae audiri ex ore tuo auribus meis, et
vidi oculis meis. £t nunc, Domine, commendo filios
tuos, quos tibi ecclesia tua virgo vera mater per aquam
et Spiritum Sanctum generavit. Suscipe me cum
fratribus meis simul cum quibus venicns invitasti me
Aperi mihi pulsanti januam vitae, principes tenebrarum
non occurrant mihi et pes superbiae et manus extranea a
te non tangat me. Scd suscipe me secundum verbum
tuum, et perduc me ad convivium epularum tuarum, ubi
epulantur tecum omnes amici tui. Tu es enim Christus,
filius Dei, [qui] cum Patre tuo, et cum Spiritu Sancto
vivis et regnas in saecula saeculorum.
Another and shorter version of this prayer is contained in a ninth century Fleury
'Libellus precum.'^
Another prayer of St. John, offered by him before drinking the poisoned chalice, is trans-
cribed from the same source in the Irish Book of Hymns. Deus meus et pater et filius, &c.^
The following text from MS. Reg. 2 a. xx. f. 22 r. of the Morning Prayer may be com-
pared with that in the Irish MS. Harl. 7653, commencing * Mecum esto 'at the bottom of f. 2 v.
Orat/o matutina.
(f. 22 r.) Mane cum surrexero intende ad me domine et
gubema omnes actus meos et uerba mea et cogitationes
meas ut tota die in tua uoluntate transeam.
Dona mihi domtne timorem tuum cordis^ conpunc-
tionem mentis humilitatem conscientiam puram ut terram
despiciam c^lum aspiciam peccata odiam iustitiam*
diligam.
Aufer a me solicitudinem* terrenam. gulae appetitum
concupiscentiam fornicationis amorem pecuniae. pestem
iracundiae tristitiam saeculi accidiam uanam laetitiam
terrenam.
Planta in me uirtutem abstinentium continentiam
camis castitatem humilitatem caritatem non fictam.
Custodi os meum ne loquar uana ne fabuler saecularia
ne detraham abstinentibz^ nemaledicam maledictionem
pr^entibus.
(f. 22«;.) Sed econtrario benedicam domino et semper
laus eius inoremeo. custodi oculos meos neuideant gloriam
saeculi concupiscendas eas et nedesiderem rem proximi.
Ut dicam sp/W/u dauid. oculi mei semp^ ad domi-
num et iterum ad te leuaui oculos meos qui habitas
incaelo. custodi aures meas ne audiam detractationem nec
mendacium nec uerbum otiosum. sed aperiantur cotidic
ad audiendum uerbum d^.
Custodi pedes meos necircum eant domus otiosas sed
sint inoratione drt. custodi manus meas neporrigantur
sepe ad capienda munera. sed potius eleuentur inprec-
ibus domini mundae et purae quo possim dicere cum
propheta. eleuatio manumf mearum sacrificium uesperti-
num.
A rather longer version of the above prayer, with several variations of text, appears in a
ninth century Fleury MS. * Libellus precum.'®
* Edm. Martene, De antiquis Eccksiae Ritibus^ Lib. iv. cap. xxxiv. Bassani, 1788, Tom. iii. p. 234.
' L.H. p. 268 and Fabricius ut supra, p. 618.
' Over these first six words a later English hand has written this gloss : * sele me drith wines eges heortton.'
* * ti ' has been written above this word in smaller letters prima manu,
• A small * 1 ' has been written between * I ' and * i ' over this word prima manu,
• This MS. invokes among the martyrs, SS. Monnus, Albanus, Cilianus (Kilian) Columbanus, Columbanus ; among
the monks, SS. Columbanus, Furseus, Patricius, Columba, Congallus, Adomnanus, Cheranus ( = Kieranus) \ among
the virgins, SS. Brigida, Ita, Samsdenna. (Martene, op. cit. p. 238.) For the connexion of Cehic MSS. wiih Fleury
at an early date see Collected Papers of Henry Bradshaw^ Cambridge, 1889, p. 464.
98 AITENDIX.
through its foundation from lona, and directly through the nationality and journeys of many
of its earlier members, had much communication with Ireland.
The invocation of St. Benedict in the Litany on f. 26 v. and the heading and wording
of marginal collects on ff. 10 z/. 13 v. connect the MS. with a Benedictine monastery. This
does not necessarily mean an original Benedictine foundation ; it may point to some Columban
foundation which in the latter part of the seventh or in the eighth century adopted the Bene-
dictine rule.
Two titles of prayers y ield further assistance. On fol. 1 7 r. a prayer occurs, entitled,
* oratio sancti hugbaldi abbatis.'
This may be the abbot Hygbald ** in provincia Lindissi," mentioned by Bede [Hist.
Eccles. iv. 3), under the year 669. It is not known of what monastery he was abbot. In
Smith and Wace*s Dictionary of Christian Biography (vol. iii. p. 183) Bardney is suggested,
for which there is some, but not conclusive, evidence. Lindsey was a district, south of the
Humber, which by conquest and re-conquest oscillated between Northumbria and Mercia, till
it remained Mercian after its conquest by Ethelred in 679.
There was another Hugbald, or Hygbald, Bishop of Lindisfarne, a.d. 780-803, but
neither the Anglo-Saxon Chronicle which records his accession and death, nor any one of
the later Chroniclers who mention him, says anything of his earlier history. If he was an
abbot of any monastery before his elevation to the episcopate, that monastery was certainly not
Lindisfarne. There is extant a letter of Alcuin to this Hugbald, encouraging him to perse-
vere, in spite of the sack of Lindisfarne by the Danes in 793.*
On fol. 40 r. there is a poem entitled, * Versus Cvd. de Sancta, Trinitate.'
If this is to be expanded into Cuthberti, we may have preserved to us here an original
composition of the great northern saint who was Bishop of Lindisfame, 685-8. It may,
however, be expanded into Cudradi. Cudradus was a presbyter of Lindisfarne, to whom
Alcuin addressed a letter in 793 or 794, consoling him after the sack of that monastery by the
Danes in 793.^
The balance of such evidence as is forthcoming is therefore in favour of connecting the
MS. with Lindisfarne.
The curious commemoration of Gallican saints in a marginal collect on f. 13 v. has been
called attention to in notes, but it does not help us to identify its English home. It rather
points to this part of the MS. being a copy of part of a Gallican Service-book.
The Chi-Rho monogram, P, is frequently (seventeen times) written on the top margin of
this MS. and twice on the left hand margin.
It will be convenient to describe the Scriptural Sections on fol. 2 r.-ii r. continuously,
and then to go back to fol. 32/. 7 v. 10 z/. for a description of the additions on these pages.
Fol. Fol.
1 [blank.] 3 r. evavgelic/m secundum LUCANt [i. S, 6.]
2 r. [sECUNDUM MATTHiEUM i. 1-18 ; xxviii. 16-20.] 3 V, SKCVNDUM UJCMA, [xxiv. 48-53.]
2 V. SECUNDUM MARCVM, [i. I-3 ; Xvi. 15-18.] 4 r. EUANG^Z/i/ilf [SECUNDUM lOHANNEM. l. 1-5.]
3 r. ITEM ALIA. [xvi. I9, 20.] 4 r. IN VATALE SANCn lOHANNIS BAPTISTA. [i. 6-I4.]
i Ep. ix. in Migne, Paf. Lat. Tom. C. cul. 150.
' Ep. V. Ibid. col. 144.
APPENDIX.
99
Fol.
4 V.
5 ''•
5 ^'
5 V'
6 V.
7 r.
7 ^'
8 r.
9 ^'
lO f\
10 t/.
11 r.
UBi s^AH»^/?. [iii. i6, 17.]
xiv. 1-4, part of 5.
SECUiV^Z?L^ilf lOHANNEM. [xV. I2-l6.]
ITEM. [xvi. 33 ; xvii. i-ii ad te uenio.]
SECVNDUJIf lOHANNEM. [xvil. II PatCT Sancte-13.]
[SECUNDUM MATTHEUM iv. 23, 24.
viii. 1-17.
f>
>»
)»
»>
DE MAR/A
9»
»»
>»
»»
♦>
viii. 23-27.
ix. I, 2 ; 18-33.
ix. 36-38 ; X. I.]
[xii. 46-50.]
IN NATAL/ SAI\rCTl PETRI
SECl/J\rD[/Af MATHEim^ [xvi. I3-I9.]
3 V, Collects on the margin.
1. Infunde domine benedictionew tuaw sup^r popu-
\um tuum ut tua resurrectione muniti &c.
2. Totius mundane uanitatis distructor omnipo/ens
deus fac nos &c.
3. Infunde domine [in] eclesiam tuam caritatem
fratemitatem [tis] et pacis» &c.
7 V, Collects on the margin.
1. Omnipo/tf«s sewp^rterne deus precibus et meritis
oranium sanc/omm tuoru/^, &&
2. oratio pro semet ipso.
Omnip<?/^«s sempit^me d^s obsecro te ne me
perire permittas, &c.
10 V, Collects on the margin, showing that the MS.
belonged to a Benedictine monastery.
gebiddan fur * * * missa de sancte bene-
dicte.t
1. Sit domine beatus benedictus custust actuum &c.
2. precatio sup^r oblata.
Sacris altaribus domine ostias sup^rpositas
sancXus benedictus quesumus &c.
3. Existat quesumus domine beatissime benedictus
perpetuus interuentor, &c.
1 1 V. Oratio Dc?3f/NiCA with Anglo-Saxon glosses ard
with * cotidianum ' written over * supersubstan-
tialem ' erased after * panem nostrum.'
Collect on margin * Saluator mundi salua nos
om;f^ sancta dei genetrix ' &c.
Fol.
12 r. SvMBULUiif APOS7Y7ZC7^:73f.with Anglo-Saxon glosses.
Credo ind^f/m patrem omnipotentem. et in
ihesum christum fiMum eius unicum dominum
nostrum. qui natus est de spiWtu sancto et
maria uirgine. qui sub pontio pilato crucifixus
est et sepultus. tertia die resurrexit amortuis.
accendit in caelos. sedit ad dexteram d^ patris.
unde uenturus est iudicare uiuos ac mortuos.
et inspiritum sanctum. sanct&m ecclesiam
catholicam. remisione/» peccatorum carnis
resurrectionem. amen.^
InCIPIT EPISTOLA SALUATORIS DOAflNl
VOSTRl IH£SU CHR/Sn AD ABAGARUiVf REGE.V
QUAilf DOAf/fiUS MANU SCRIPSIT ET DIXIT.
T 2 V. Beatus es qui me non vidisti etc. with a few Anglo-
Saxon glosses, and three collects on the margin,
i. Dona domine uirtutem populum tuum et effice &c.
2. Remitte domine iniquitatem plebi tui ostende &c.
3. Erue domine animas nostras de manu inferi &c.
1 3 r. Three benedictions, the first two having Anglo-
Saxon glosses, viz.
1. Deus omnipotens et dominus noster ihesus et
spiritus sanctus custodiat &c.
2. Benedicat me dominus et custodiat me osten-
dat &c.
3. Sanat te deus pater omnipotens qui te creauit &c.
13 V. HvMNUS SANCTJE. MARiiE. Magnificat with
Anglo-Saxon glosses, and on the margin two
collects which connect the MS. with a Bene-
dictine monastery, viz.
1. De sancte^ benedicti colecta. Intercessione nos
qu[e]sumus domine beati benedicti abbatis, &c.
2. Oratio sancte benedicti. Letetur ecXesio, tua deus
beatorum confessorum tuoruw benedicti mar-
cialis* taurini' atque aquilini* confissa[rum]
suffrag[i]is atque eorum pr^cibus gloriosis ut
deuota p<?rmane[a]t et secura consistat. p^r.
14 r. Canticum ZACHARiiE, with Anglo-Saxon glosses,
and a collect on the lower margin commencing
Oculi nostri ad te domine semper intendant &c.
14 z^. Canticum trium puerorum, withsome Anglo-
* This Creed, with very slight variations of text, also occurs in an eleventh century North Italian liturgical MS.
(Bodl. Liturg. Misc. 345, fol. 561/.) Compare the Creed of Chrysologus. (C. A. Heurtley, Harmonia Symbolica^
Oxford, 1858, p. 48.)
' Martialis, first Bishop of Limoges, in the third century, but a legend grew up about the ninth century, making
him one of the 72 disciples, and ranking him as an apostle, June 30.
' Taurinus, first Bishop of Evreux, called in Godwin's list {De Prcesulibus Angliae^ London, 16 16. Provinciae
Eboracensis p. 2) a British Bishop of York, which points to a confusion between Ecclesia Ebroicensis and Ecclesia
Eboracensis, Aug. 11.
* Aquilinus, Bishop of Evreux, yth cent. Oct. 19.
O 2
lOO
APPENDIX.
Fol.
Fol.
i6 V,
17 r.
19 V,
20 r.
22 r.
23 ^-
24 z/.
25 ''•
25 ''.
26
27 r.
I.
2.
3-
4.
28 r.
28 r.
Saxon glosses, and these two collects on the
margins of f. 14 v, Exaudi domtne sanc/e pater
omnipofens sempiteme deus mittere dignare
safictum angelum tuum &c.
Domint ihesu christt qui in tronum hierusalem
&c., and a coUect on the margin of f. 16 r. com-
mencing Domine fons misericordiam 1" in quae
cuncta lauante contagia &c.
A charm against bleeding, Riuos cruoris toridi
contacta uestis obstruit, &c., with these two
prayers on the margins.
. Maiestatem domint suppliciter exoramus ut sicut
tclesit tue beatus andreas apostolus &c.
. Domine ihesu christc adoro te in cruce ascenden-
tem &c.
OrATIO S/IACn HUGBALDI ABBAr/jr.
In primis obsecro supplex obnixis precibus
&c.
Deprecatio.
Benedictio d^ patns cum angelis suis sit
ORATIO S^iV^CT-A.
Spiritum mihi domine tuae caritatis infunde.
OR^TYO MATUTINA.
Mane cum surrexero inlende ad me domine
ORAT/(9 SANCn AGUSTINI EPISCOP/,
Deus uniuersitatis conditor presta mihi
primum &c
ORATIO S^AC71 AGUSTINI EPISC(9/'/.
Domine ihesu christi qui de hoc mundo
transisti &c.
ORATIO MATUTINA.
Ambulemus inprosperis huius diei luminis &c.
ORATIO MILITEt IN TEMPLO.
Pater peccaui in caelum et coram te &c
Laetania [see page 89.]
Ascriptions of praise, viz. :
Benedictus dominus et pater dominx nostri ih^xu
chrisfi qui est semper benedicendus &c.
Ideo laudandus est a nobis. quia adesta &c.
Laudent [eum] caeli quos fecit. terra quam &c.
JBenedictus es deus pater qui nobis gratis &c.
hymnus angelicus [with a Greek interHnear
version in English letters.]
Gloria in excelsis d^o &c.
FIDES CATHOLICA.
Credimus in unum deum patrem omnipoten-
tem et in unum dominum nostxum ihfjwm
christum fih'um dA et in spiritum sanctum
28 V.
29 r.
29 V,
29 V.
30
r.
30
V.
31
r.
31
r.
31
V,
32
r.
32
r.
32
V,
33
r.
33
V,
33
V,
34 r,
34 V,
34 V,
35 ^'
35 «^-
36 r.
36 V,
37 r.
deum, non tres deos s^ patrem et filium et
spiritum sanctum. unum d^m colimus et con-
fitemur.i
A prayer.
Domine deus omnipotens pater qui es omnium
rerum creator &c.
A series of prayers arranged according to the
letters of the alphabet B. is misplaced. The
Anglo-Saxon later interlinear headings to each
prayer imply that they were composed with
reference to events in our Lord's life.
Altus auctor omnium creaturarum deus et
aequus &c.
Cunctis uia es aduitam uolentibus remeare.
Domine deus meus qui es fons omnis innocen-
tiae &c.
A slip of vellum is inserted between ff. 29 v,
and 30 r. having on the recto a single * Agnus
dei' with its Greek equivalent in English
letters underneath it, and on ihe 7'erso four
lines of a prayer omitted at the bottom of
f. 30 r.
Ego seruus tuus ihesu fili magni d« agere &c
Beata benedicta incarnataqi^ clementia &c.
Fidelium omnium aequissimus iudex qui hu-
mano &c.
Gentium sola uitae exspectatio tu d^s &c.
Humilis excelsi sancta. singularisq»^ pietas &c.
Ihesu domine deus uia uita ac ueritas caelestis &c.
Karitatis auctor cas[ti]tatis doctor et amator &c.
Lux lucis inluminans mundum et fons &c.
Magister bone deus meus deus exercituu;// &c.
Nomen tibi est e(m)nianuhel noui testamenti &c.
A poem in eight rude hexameter lines commenc-
ing, * Dexiera nos saluos r^//seruitt in ajuum/
some word, such as * semper/ has been left out
in this line. The lines are written in black
and red ink alternately.
O unigenitus dei filius. qui mihi munus &c.
Princeps pacis paticntiae doctor atque &c.
Quaesso te pr^clare clementissime deus ut &c.
Rex regum et dominus dominantium. tu qui
aures &c.
Sancte saluator sanitas pereuntium medicus
saluberrimus mundalium &c.
Te fortissime magne potens domine qui solus &c.
Verus largitor uitae perpetuae atque aeternae &c.
Xpe [i.e, Christe] qui es uita morientium et &c.
* This creed does not appear to occur elsewhere.
APPENDIX.
lOI
Fol.
37 V. Ymnonim solus dignus laudibus deus &c
38 r. Zelotis sempiteme deus qui es discretor &c.
38 r. £t du deus iudex iustus qui abhominibus iudi-
catus &c.
38 r. On the margin. Oratio ad iii™. Tibi subnixis
christum dominum depr^amx/r ut qui in hac
diei &c.
39 r. An elegiac poem of forty lines commencing with
the lines :
Me similem cineri uentoqi/e umbraeq//e me-
mento
Graminis utqx/e decor sic mea uita fugit &c.
39 V. This collect is on the margin.
Ad uesperuw. Gratias agimus domine deus
omnipotens qui nos uiuentes &c.
40 r. VERSUS CU©[bERTI] DE SAACTA TRINITATE.
Fourteen hexameter lines, forming a metri-
cal creed, commencing —
Mente cana//i domino grates laudesque re-
pendens &c.
A form of confession. Peccaui dominc
peccaui coram te et coram angeh's &c.
40 7K Precatio ad saxctam mariam et SA^X^TirSl
PETRUM ET AD CETEROS APOSTOLOS.
Intercede pro me sa/rc/a maria et beatissima
&c.
41 V. [Oratio ad Christum.]
Obseruo diuitias bonitatis tU8& et longanimi-
tatis &C.
Thtse collects are on the margin —
Pacem tuam domine de caelo da nobis et pax
tua &c
D^//s caritas dona p^r gratia/n sancti spiritus
tuoru/f/ &c.
42 r. ORAT/o MOUCANi [ = monachi ?]
1. Deum patrem deum Alium deum depr«:or sp/r/-
fum sanctum cuius magnitudo &c
42 7'. Item alia.
2. Nunc paenitudinis uerba sedula mihi fatenda sunt
&c
On the margin * Domine ihesu christt post
me sis ut me defendas de inpugnatione
diobuli * &c.
[Item alia.]
3. Pater peccaui incaelum et coram te miserere
&c.
43 r. [Item alia.]
4. Fortitudo mea domine diligam te sub umbra &c.
Fol.
43 V. [Ite.m alia.]
5. Osanna rex nazarene meo exore laudem &c.
6. [Item alia.]
Erue a fra mea animaxn mea/n et demanu
&c
These collects are on the margin —
Beatonim apostolonim nos domine quesu-
mus continua oratione &c.
Auxiliare domine querentibus misericordiam
tuam &c.
Iniquitates nostras ne respicias omnipotens
deus set sola tua &c
44 r. 7. [Item alia.]
\'re renes meos et cor meum ut non intres &c
44 V. 8. [Item alia.] Erraui in montibus pastor bone
me inumeros tuos impone &c.
9. [Item alia.] Domine ihesu suscipe spiritum meum
quia anima mea turbata est &c
All these nine prayers, except 7 and 8, end
with this petition 'eloe. sabaoth. ia. adonai.
eli. eli. laba. sabacthani.'
On the margiuy Deus qui es omniu/w sanc-
toTum XxxoxMm splendor &c.
45 r. ORATIO PENITENTIS.
Gratias ago d^o meo quia me miserum pec-
catorew &c
45 V, ORATio. Obsecro te ih^^s christus filius dri uiui
p^r crucem &c. £br protection of the various
members of the body.
A charm against the devil.
Eulogumen. patera. caeyo. caeagion. pneuma.
caenym. caeia. caeiseonas. nenonamun.* adiuro
te satanae diabulus aelfae per deum uiuum ac
uerum et p^x trementem diem iudicii ut refu-
giatur ab hominc illo qui abeat hunc aepist
[olam] scriptum secum innomine d^ patris et
filii et spiritus sancti.
46 r. ORATIO SAXCTM MARIvE MATRLS DO.UfSl SOSTRl.
Auxiliatrix esto mihi sanct2L trinitas exaudi
exaudi exaudi me &c
46 V, [oRATio] Te deprecor pater sancte ut digneris me
saluare &c.
47 V. ORATIO SAXCTl AUGUSTINI.
D^s iustitiae te deprecor. d^s misericordiac.
deus inuisibilis &c.
49 r. Crux christi ih«u d^//hi d^-i nosiix ingeritur
mihi &c.
A charm to stop blecding.
' I.e. : EuXo^ovfietf varepa xai viov xat a7<oi/ irveufia xat vvv Kai *a^\ icai ei? alCi\
vas atwvwv, afiijv.
102
APPENDIX.
Fol.
Riuos cnioris torridi contacta uestis obstniit,
&c. with variations from the text on f i6 f^.
50 r. Carmen sedulii de natale domiai vostri iHESv
CHRisTi. The well-known alphabetical hymn
in twenty-three stanzas, A — Z, with a very few
Anglo-Saxon glosses.
A solis ortus cardine
Adusqt^ terrse limite/^i
Chf\stum canamus principem
Natum maria uirgine. &c.
5 1 r. Another alphabetical hymn in twenty-three sianzas
A — Z, with title cut away, beginning :
F<»1.
Alma fulget in ♦ perpcs regn * ciuitas^
Hierusalem quae est nostrum celsa mater om-
nium,
At the foot of 5 1 r. are written these words :
In per ennis die sabbati.
52. On this fly-leaf in a twelfth century handwriting are
prayers or charms for sleep, and to stop bleeding, with
references to the *Septem dormientes, S. Blasius, S.
Cassius.' They include two prayers, beginning :
Domine ihesu christe qui sox^no dediti/j in mare &c.
Domine ih^^ju christe uere d^i/s nostet per interces-
sionem &c.
In the above description of this MS. and its contents, use has been made of Sir
E. Maunde Thompson's description of it in the Catalogue 0/ Ancient Manuscripts in
the British Museunty part ii, Latin, London, 1884, p. 60, and of Mr. W. de Gray Birch's
description of it on pp. 101-113 of his edition of -^;^ ancient ma^iuscript 0/ the eighth or
ninth century ; formerly belonging to St, Marys Abbey, or Nunnaminster, Winchester,
Hampshire Record Society, 1889.
The first line of this hymn, as given in U. Chevalicr^s Repertoriuin Hymnologicum^ Louvain, 1892, runs thus :
Alma fulget in coelesti perpes regno civitas.
q.v. for a list of other MSS. in which this rare hymn occurs. It has been printed in exienso by E. Duemmler,
RhythfHorum Eccles, Aevi Caroiini Specimen^ Berolini, 1881. No. ix. p. 14.
INDEX
OF COLLECTS, HYMNS, AND OTHER LITURGICAL FORMS.
The abbreviations made use of are the following : —
ae.
—
aeternus.
b.
=
beatus.
d.
=
deus.
dns.
—
dominus.
•
1.
—
ihesus.
ni.
^l^^
niisericors.
o
= omnipotens.
P-
= pater.
q-
= quaesumus.
s.
= sanctus.
scm.
= sempitemu.<^
X.
= christus.
A.
A solis ortus cardine adusque ...
Ab hodiemo die nox minuitur dies
Ad te dne. clamabo d. meus ...
Adiutor noster d. iacob miserere nobis
Adiutorium nostmm in nomine dni. . . .
Adiuua nos. d salutaris noster...
Aeternum uirtutis tuae nomen o. d. oramus
Alma fulget in coelesti perpes regno ...
Altus auctor omnium creaturarum d. ...
Ambulemus in prosperis huius diei
Angelomm, archangelomm, patriarch-
clm U I U «•• ••• ••• ••• •••
Aperi mihi pulsanti ianuam uitae
Apostolomm, martimm, et confessomm
Audite bonum exemplum benedicti pau-
L^Cl Iw ••• ••• ••• ••• V*
Audite coeli quae loquor, audiat
Audite fratres facta
Audite fratres fama petri
Audite montesthrenum meum ...
Audite omnes amantes d. sancta
Audite pantes ta erga
Audite sancta studia uirginum ...
Audite uirginis laudes sancta quoque ...
Auxiliare dne. quaerentibus misericor-
diam tuam
Auxiliatrix esto mihi sancta trinitas ex-
aUvU ... ... ••• ... ...
I.
II.
I02
31«;.
29
2(t;.
23
2If;.
23
2ir.
23,64
2or.
22,64
21«;.
24
102
100
100
33«^-
>3^'-
86
19
I
52
52
52
14
16
52
52
lOI
lOI
B.
Beata benedicta incamataque clementia
Beatomm apostolomm nos dne. q.
Beatus es qui me non uidisti
Beatus qui intelligit super egenum
Benchuir bona regula recta atque diuina
Benedicamus d. p. et filium et ...
Benedicite omnia opera d. dnm.
Benedicite omnia opera dni. dnm.
Benedictio d. p. cum angelis suis
Benedictus dns. d. israhel quia ...
Benedictus dns. et p. dni. nostri
Benedictus es d. p. qui nobis ...
Benedictus es dne. d. patmm nostrorum
Benedictus es dne. doce me
C.
Cantemus dno. gloriose enim
Cantemus tibi dne. exercituum x. orantes
Canticis spiritalibus dilectati imnos x. ...
Caritatis, see Karitatis.
Catema, see Katerua.
Christe d. qui in salutem populi tui
Christe qui es uita morientium et
Christi per horam tertiam depraecamur
Cito anticipet nos misericordia tua dne.
Confiteantur tibi dne. omnia opera tua
Confundantur illi qui confidunt in se ...
I.
II.
100
lOI
99
64
a 3or.
28
. 3ir. 32r.
29, 30
. 32^.
30
8?'.
8
100
6p.
7
100
100
» 33^'-
31. 7«, 79
•
78
7r. 32r.
8,30
26P.
27
26r.
26
25».
26
100
i8r.
20
78
2ir.
23
Jir.
23
I04
INDEX OF LITURGICAL FORMS.
Conuenientes fratres dilectissimi ad ...
Conuertere dnc. usque quo et depraeca-
Ullld ... ... ••• ... •«•
Corpus dni. accepimus et sanguine eius
Corpus et sanguis dni. nostri ihesu
Cotidie benedicimus te et laudamus ...
Credimus in unum d. p. o.
Credo in d. p. o. creatorem
Credo in d. p. o. credo et
Credo in d. p. o. et in ihesum ...
Credo in d. p. o. inuisibilem
Crux X. dni. d. nostri ingeritur ...
Cunctis uia es ad uitam uolentibus
Custodi nos dne. ut pupillam oculi
D.
De coelis dnm. laudate psalterium ra-
cundum
Deum patrum d. filium d. deprecor
Deus altissime rex angelorum d. laus . . .
Deus caritas dona per gratiam «sancti . . .
Deus conseruet eum et uiuificet
Deus d. noster ad te de luce uigilare ...
Deus in adiutorium meunt intende
Deus iustitiae te deprecor d. misericor-
U lc*C ••• .'. ••• .*• ...
Deus meus et p. et filius
Deus noster d. omnium animarum te
adoramus
Deus o. et dns. noster i. et spiritus
Deus quem exercitus canit caelorum
quemque
Deus qui cotidie populum tuura iugo ...
Deus qui es omnium ss. tuorum splendor
Deus qui exeunti ex aegypto populo ...
Deus qui impiam aegyptum denis oor-
ruptionibus
Deus qui inextricabiles tenebras illu-
ITIIiiaS ••• ••• ••• ••• •••
Deus qui martyribus tuis largitus es reg-
num ... «•• ■• • • ... •.•
Deus qui pueris fide feruentibus fornacis
Deus qui pulsis tenebris diei lucem
Deus qui sanctis et electis tuis coronam
Deus qui sanctos tuos cum mensura ...
Deus qui tres pueros de fomace eripuisti
Deus subueni omnibus te ter sanctum ...
Deus uniuersitatis conditor praesta mihi
Dextera nos saluos [semper] conseruit in
Dextram laeuamque moyses aspexit uiara
I^
34^-
S2V.
Z2V.
33^-
ii)r.
2oz^. 34r.
2^V.
T97/.
IL
32
30» 64
30
74
3^73
100
62
63
63
21
lOI
100
22, 32
32r.
29
101
2SV'
26
lOI
64
22r. 34^;.
24, 32
207^. 34r.
22, 31
lOI
96
247'.
26
99
267^
27, 69
24r.
25
lOI
227'.
24
21
3I''-
29
247;.
25
l^V.
20
217^.
23
2 27;.
24
^s'-.
26
i8r.
20
100
100
32r.
29
26r.
2ir.
34^".
I.
Diebus atque noctibus horis atque mo-
mentis ... ... ... ... 337^
Dignare dne. die ista sine peccato . . . 337/.
Dignare dne. nocte ista sine peccato . . .
Diluculo lucis auctore resurgente ex-
ultemus
Dispersit dedit pauperibus iustitia eius...
Domine d. meus ne discesseris a me ...
Domine d. meus qui es fons omnis
Domine d. o. p. qui es omnium
Domine d. o. qui nos ad hanc ...
Domrne d. salutvs meae in die ...
Domine d. uirtutum ne statuas illis hoc 2ir.
Domine exaudi orationem meam
Domine fons misericordiae in quae
cuncia ... ... ••• •••
Domine i. x. adoro te in cruce •••
Domine i^ x. ne statuas illis hoc
Domine i. x. post me sis ut me
Domine i. x. qui de hoc mundo
Domine i. x. qui in thronum hierusalem
Domine i. x. qui somno deditus
Domine i. x. suscipe spiritum mecum ...
Domine i. x. uere d. noster per
Domine misericordia tua in saeculum ... 2ir^
Domine ne memineris [iniquitatum] ...
Dominequi cinchrim fugientes... -.. 287/.
Domine refugium [factus es nobis] ... 31 r. 327;.
Domine saluum facregem et ...
Domine s. p. o aet. d. expelle diabolum 307^.
Domine s. p^ o. aet. d. qui diem clarificas 35^.
Domine tu regnas in aetemum et in ..• 32^.
Dominicam nostrae resurrectionis in-
itium uenerantes ••. ... ... 25^.
Dominus conseruet eum et niuificet eum 207'. 34^.
Dominus contercns bella dns. nomen
^91 ••• ••• ••« ••• ••• «j^*
Dominus custodiat introitum tuum et ••. 207;. 34^.
Dominus custodiat te ab omni malo . . . 207^. 34^.
Dominus uirtutem populo suo dabit ... 2ir.
Dominus uirtutum nobisoum susceptor
nosLer ••■• ••• ... ••• ••• ziT'.
E.
Editeproximi mei et bibite et inebriamini
Eductl ex aegypto patres nostri et ... 317^.
Ego semus tuus i. fili mag^ni d^ •••
Eleemosynas facientibus in hoc mundo 2ir^
Eloe sabaoth ia adonai eli
Erraui in montibus pastor bone me
IL
31.78
31,78
79
26
231 64
31
lOD
100
58
79
23
64
100
100
64
IO(
100
100
102
101
102
23
64
28
29» 30
64
28,71
32
30
26
22, 32
30
22, 32
22, 32
22
23
74
29
100
23
lOI
lOI
INDEX OF LITURGICAL FORMS.
105
I.
Erraui sicut ouis quae perierat require...
Eructabunt labia mea hymnum d. nostro
Erue a framea animam meam et
Erue dne. animos nostros de manu
£sto nobis protectorin ista die
£t clamauerunt ad dnm. cum tribular-
CaAVUa ••• ••• ••• ••• •••
£t tu deus iudex iustus. qui ab homini-
^/U9 ••• ■•• ••• ••• •••
£ulogumen patera caeyo caeagion pneu-
IXlcl ••• •«• ••• ••• •••
£uolutis nunc diei temporibus noc-
tumisque
£xaudi dne. s. p. o. sem. d. mittere
£xaudi nos d. salutaris noster
£xaudi nos dne. supplices tuos qui
£xaudi orationes nostras pro fratribus ...
£xaudi preces nostras o. d. et praesta ut
£xaudi preces omnium nona hora
£xistet q. dne. beatissime benedictus
per|)etuus
£xsu1tantes gaudio pro reddita nobis . . .
£xsurge dne. adiuua nos et redime
£xsurge dne. in requiem tuam tu et ...
F.
Faro demersus est in mbrum mare
Festina dne. liberare nos ex omnibus . . .
Fiat pax in uirtute tua et
Fidelium omnium aequissimus iudex qui
Filii autem israhel abierunt per siccum
Filii hebreoruni penetrauerunt israhelitae
Fomacis flammas pueri contempsemnt x.
Fortitudo mea dne. diligam te sub
G.
Gallomm x. cantibus te deprecor
Gentium sola uitae exspectatio tu d. ...
Gloria et honor d. p. et filio
Gloria et honor p. et fiho et
Gloria in excelsis d. et in terra ...
Gloriosus in ss. mirabilis in maiestatibus
Gratias agimus dne. d. o qui nos
Gratias ago d. meo quiame misemm ...
Gubemasti dne. populum tuum per . . .
Gustate et uidete quam suauis est
172^.
2IZf.
IL
78
78
lOI
99
19
23,64
lOI
lOI
i^r.
21
100
64
i8«^.
20
20f^.
22
23r.
24
i8r.
20
99
23^-.
25
2If^.
23
20».
22
32r. 29
2or. 34r. 22,32
64
3ir.
32r.
100
30
29
29
lOI
i»r.
20
100
80
33^'. {
3h 78,
79, 80
33^'^
31» 76,
77, 100
^iv.
29
•.»r
, [loi
lOI
32r.
30
33^'
30
H.
Hi sunt dnc. qui felici craore perfusi ...
Hi sunt qui uenemnt ex magna
Hibemenses omnes clamant ad te
Hic est panis uiuus qui de coelo
Hoc sacrum corpus dni. et saluatoris . . .
Humilis excelsi sancta singularisque
L/tW Mlid ••• ••• ••• ••• •••
Hymnum, see Ymnum.
I.
Ideo laudandus est a nobis quia
Ignis creator igneus lumen donator
Ihesu clementer uisita nocte orantes ...
Ihesu defensor omnium protector et ...
Ihesu dne. d. uia uita ac ueritas
In inuocatione ss. martymm miserere ...
In labiis meis meditabor ^m^mum cum...
In memoria etema erit iustus
In memoria martymm tuomm dne. ...
In nocte tu fuisti columna ignis
In nomine dei summi
In omni tempore benedicimus te et ...
In pace x. dormiam ut nullum malum
In primis obsecro supplex obnixis pre-
^lL^Uw ••• ••• ••• •••
In te dne. speraui non confundar
Inflinde dne. benedictionem tuam super
Infunde dne. in ecclesiam tuam
Iniquitates nostras ne respicias o. d. ...
Iniuste egimus [iniquitatem fecimus] ...
Intercede pro me s. maria et
Intercessione nos q. dne. b. benedicti...
Intret oratio mea in conspectu tuo
Inuitatus ad conuiuium tuum uenio ...
ludica illos d. decidant a cogitationibus
K.
Karitatis auctor castitatis doctor et ...
Katema plebis sexcentum milium
Laetentur in te dne. omnes ss. tui
Laetetur ecclesia tua d. b. confessomm
Laudate pueri dnm. laudate nomen ...
Laudent eum caeli quos fecit terra
I^udent te dne. angeli uirtutes sidera
Lux lucis illuminans mundum et
Lux orta est in luce prima exordio
I.
II.
2^V.
25
32«^.
30
54
33''.
31
33^-
3^ 74
20f^.
lor.
28r.
26r.
P
100
100
iir.
II
i8r.
20
46
zoo
S2V.
30
33^.
31
54
32«^.
30
36r.
33
ir.
I, 85, 87
79
86,95
100
34^.
31
99
99
lOI
i^r.
21
lOI
99
79
6
2ir.
23
100
39
22
99
I0.93
100
27
100
27
io6
INDEX OF LITURGICAL FORMS.
M.
Magister bone d. meus d. exercituum ...
Maiestatem dne. suppliciter exoramus ut
Mane cum surrexero intende ad me ...
Mane et exaudies uocem meam
Mane oratio mea praeueniet te dne. ...
Me similem cineri uentoque umbraeque
Mecum esto sabaoth mane cum sur-
» CAd v/ ••• ••• ••• •••
Media nocte clamore facto ut nos
Mediae noctis tempus est prophetica ...
Mente canam dno. grates laudesque . . .
Mirabilis d. in ss. suis. d. israhel
Miserere dne. ecclesiae tuae catholicae
Miserere mei, d. secundum magnam ...
Miserere nobis dne. miserere nobis
Mitte eis auxilium de sancto et
N.
Ne memineris iniquitatum nostrarum an-
tiquarum
Noctibus ac diebus horis atque mo-
mentis
Noctis tempus exigimus x. in tuis
Nomen tibi est emmanuhel noui
Nona agitur diei hora ad te dne.
Nunc poenitudinis uerba sedula mihi . . .
O.
O dne. libera nos et propitius esto
O dne. saluos nos fac O dne
O dne. saluum fac O dne.
O qui in altis habitas et humilia
O unigenitus filius qui mihi
Obsecro diuitias bonitatis tuae et
Obsecro te i. x. filius d. uiui per
Oculi nostri ad te dne. semper inten-
vldl II ••• ••• •«• ••• •*•
Omnipotens ae. d. qui nobis magnalia...
Omnipotens sem. d. obsecro te ne me ...
Omnipotens sem. d. precibus et meritis
Orationibus ac meritis angelorum
Orationibus ac meritis apostolorum
Orationibus ac meritis ss. tuorum
Osanna rex nazarene meo ex ore
P.
Pacem praestare digneris omnibus o. ...
Pacem tuam dne. de coelo da nobis et...
L
II.
lOO
lOO
96
33^.
3'. 78
33^-
31.78
lOI
84
22r.
24
iif^.
II
lOI
79
^OZ'.
22
22r.
24
33^-
3«, 78
64
20r.
i8r.
iSv.
2ir.
22r.
i8«;.
33«^-
33^-
33^-
22
79
20
100
21
lOI
64
64
23
24
100
lOI
lOJ
99
20
99
99
31» 78, 79
31» 78, 79
31» 78, 79
101
2ir.
23
lOI
Pater et filius et spiritus s. illa
Pater immensae maiestatis per uener-
andum
Pater noster qui es in caelis
Pater peccaui in caelum et coram te ...
Patricii laudes semper dicamus ut
Patricius (s.) episcopus oret pro nobis
omnibus ... ... ... •••
Pax d. quae exsuperat omnem sensum ..
Pax et benedictio d. p. o. et filii
Pax multa diligentibus [legem tuam] . . .
Pax tua dne. rex caelestis permaneat . . .
Peccaui dne. peccaui coram te . . .
Per horam mediae noctis tunc gauisi ...
Per merita et orationes s. comgilli
Per singulos dies benedicimus te et
Pharao, se^ Faro,
Plebs israhel in figuram nostri liberatur
Post ignes et laminas cruces atque
Praecamur p. regem o. et i. x. s.
Praesta nobis dne. ut hanc noctem
Princeps pacis patientiae doctor atque
Propter fratres meos propter domum ...
Prosperitatem itineris praesta tuis famulis
Protegere et sanctificare digneris omni-
LJLl^ ••• ••• ••• ••• •••<
Puer autem crescebat et confortabatur...
Q.
Quaeso te praeclare clementissime d.
Quam dulcia faucibus meis eloquia
Quem cuncta canunt elemema dnm.
Qui est ante saecula manet in ...
Quotidie, see Cotidie.
R.
Recordemur iustitiae nostri patroni
Redemisti nos dne. d. ueritatis ...
Refecti x. corpore et sanguine pariter . . .
Refecti x. corpore et sanguine tibi
Refecti corpore et sanguine dni. pariter
Remitte dne. iniquitatem plebis tui
Repleti sumus mane misericordiam tuam
Requiem aetemam dona eis dne.
Requiescant in pace amen
Respice dne. ad praeces nostras qui ...
Resurgentem in hoc diluculo dnm.
Resurrectionem tuam x. ueneramur per
Rex regum et dns. dominantium
I.
IL
85
85
)V. 34r.
21, 32
100
iSV.
16, 54
15^'
16, 55
64
61
igr.
21
igr.
21
lOI
igv.
21
lyv.
19
78
26V.
27
^2V.
30
4V.
5
79
100
64
2ir.
23
w. 34r.
22, 32
lor.
8
33'--
24r.
100
31
25
79
15^-
16
i^r.
21
74
33'--
31
74
99
^2V.
30
64
64
2Sr.
26
2SV.
26
2SV.
26
100
INDEX OF LITURGICAL FORMS.
107
I.
11.
Riuos cruoris torridi contacta uestis
Rogo p. per filium rogo spiritum
S.
Sacerdotes dni. benedicite. dnm.
Sacerdotes tui indue(a)ntur iustitia
Sacratissimi martyres summi d. bella-
Cx^* wO ••• ••• ••• ••« •••
Sacris altaribus dne. hostias superpositas
Saluare nos digneris per inuocationem...
Saluator mundi salua nos omnes
Saluos fac seruos tuos d. meus {bis) ...
Saluum fac populum tuum dne. et
Sancta sanctorum opera patrum fratres
Sancte dne. et gloriose mirabilium
Sancte dne. illuminatio et salus uera ...
Sancte saluator sanitas pereuntium
medicus
Sancti et gloriosi mirabiles atque
Sancti et humiles corde benedicite
Sancti uenite x. corpus sumite ...
Sanctus in ss. agnus immaculatus
Sanet te d. p. o. qui te creauit
Scuto circumdabit te ueritas eius
Sit dne. b. benedictus custos
Sit splendor dni. d. nostri super. . .
Spiritmn mihi dne. tuae caritatis
Spiritus diuinae lucis gloriae respice ...
Summerso in mari faraone liberatur ...
T.
Te decet ^m^inus d. in sion et
Te deprecor p. s. ut digneris me
Te d. laudamus te dnm. confitemur . . .
Te dnm. de caelis laudamus teque
Te dnm. de caelis laudamus tibi ut
Te enim o. d. benedicimus iure
Te fortissime magne potens dne. qui ...
Te laudamus dne. cum ss. tuis ut
Te oramus altissime exorto solis lumine
Te p. rerum iure laudamus te in
Te p. adoramus aetemum te sem.
100, 102
95
43
2 0ff.
22,64
I2t^.
12
99
2If7.
23
99
64
20V.
22, 64
l^.
33
24r.
25
23Zf.
25
100
35''.
32
32^-.
30
i^yo.
10
2\V.
23
99
79
99
Z2V.
30
{
»5. 97,
100
13^-
13
25^.
26
{
38
lOI
lor. <
10, 86
93
67
23^.
24
2SV.
26, 43
100
2SV.
26
i8r.
19
35^-
33
35''., V.
32,33
Z^r.
44,93
Te ftibi MS.] subnixis precibus x. dno.
supplicamus ...
Te [tibi MS.] subnixis x. dnm. depre-
\i><iniur ... ... ... ... .••
Tibi gratias agunt animae nostrae pro ...
Totius mundanae uanitatis destructor . • .
Tres hebraei uenerabiles numero sacra-
EXAdlL^^ ••• ••• ••• ••• •••
Tres pueri cantabant ima uoce de
Tres pueri in caminum coniecti uerbo . . .
Tres pueri in caminum missi sunt et ...
Tres pueri te orabant de medio
Tribue dne. tuis famulis sanitatem
IXldlUlO ••• ••• ••« ••• •••
Tribue dne. ueniam petentibus te ex ...
Triumphalium memores martyrum tuo-
rum qui
Tu dne. seruabis nos et custodies
Tu es dne. illuminator caliginum
Tu es spes et salus tu es uita
Tuis parce supplicibus sexta hora
VT.
Verba mea auribus percipe dne. intel-
AIc^C I ••• ••• ••• ••• •«•
Verus largitor uitae perpetuae atque ...
Vespertina oratio nostra ascendat ad
nUlCd ... ... ••• ... ...
Vespertino sub tempore te inuocamus...
Vide humilitatem meam et laborem
lAlwvIIII ••• ••• ••• ••• •••
Viuet amina mea et laudabit te et
Vnitas in trinitate te deprecor dne.
Vre renes meos et cor meum ut non ...
Vt tres pueros in flamma saluasti
Y.
Ymnorum solus dignus laudibus d.
Ymnum dicat turba fratrum ymnum
Ymnum dicite et superexaltate eum
I.
\Zv.
II.
20
lOI
2ir.
23
99
2IV.
27
32r.
30
32r.
29
iw.
29
iw.
29
2\V.
23
22r.
24
26r.
27
20f^.
22
2or.
22
2or. 22r.
22,24
i8r.
20
ZZV.
\Zv.
i8r.
269.
3^.
Z2V.
31,78
100
21
20
78
78
38
lOI
27
lOf
3
30
Zelotes sem. d. qui es discretor.
101
P 2
GENERAL INDEX.
Abagarus, see Abgarus.
Abbas ... ... <
Abbate Oratio pro (nostro)
Abbots of Bangor
Abbott, Dr. T. K.
Abbreviations in the MS .
^VLICA ... ... •*.
Aberdeen Breviary
Abgarus rex
Ablative case for Accusa-
tive.
Abraham...
Abremissa
^vccenis ... •*• ...
Achencheres
Acts of the Apostles
Adamnan, De locis sanctis
Adamnan, Life of St. 1
Columba ... ... /
Adamnan, Second Vision of
Ada(o)mnanus, Monachus
Adonai ...
Aeclesia, see Ecclesia.
Aedanus, Anchoreta
Aedeus, Abbas
./\eQn ... ••• .*•
I.
15^. i6f?. lyr.
20V. 34r. 361^.
201^. 34r.
ix, X, 36«^.
xxi, XXV
xxiv
i8r. (frequent)
6v, lyr. ifv.
i^v.
xxi
XXVI
A^ptia servitus
Aegyptus (Egypt)
{
X
X, 36«;.
X
24r.
iir. iiv. 22r.
241/. 2^v. 3or.
3ir.
^veiiae ... ... ...
Aemiliana, see Emiliana.
Aepiscopus, see Episcopus.
x\Ca ••• .*• •••
Afflictis et Captivis, Oratio
pro.
Agatha, S.
Agius
Agna, o. ... ... ...
Agnes, S.
i2r. 151'
II.
16, 18, 19, 22,
32, 33» 64
22, 32, 64
33.81
47, 58
91
56
91» 99
xxviii
7,18, 19,84,91
21, 62
{
39
xxxviii
90
39. 47, 51, 70,
71
39
96
lOI
33
25
xvii, XXV, II, 12,
24, 25, 28, 29,
39, 40. 45
lOI
91
65
83189
12, 17, 47, 56
83
89
Agnus
Agnus Dei
Agnus immaculatus
Agon
Agonotheta
Agustinus, see Augusti-
nus*
Aidanus, Abbas ...
AxiiDe, oc... •.* •*.
Albanus, S.
Alcuin
Alexandrina Ecclesia **.
I.
^V. Z2V.
33'--
2If7.
Alleluia
{
}
}
Alpha (Alfa) et Omega ...
Alphabetical Hymns <
Ambrose, St. (Ambro
sius) ...
Ambrose, St. (quoted) ..
Ambrosian Antiphon-
ary . • . ...
Ambrosian Breviary
Ambrosian Divine Office
Ambrosian features
Ambrosian Library
Ambrosian Missal
Ambrosian Transitorium
Ambrosius, see Ambrose.
Analecta Bollandiana
Ananias (Annanias)
Anastasia, S.
Anastasius, S. ...
Anchoretae
Ancillae Dei
Andreas, S.
Angeli *..
Angelus magni consilii . . .
Angelus sanctus
Anglican Liturgy
X, 36«^.
/^V. 6v. I2Zf.
^Z^' 33^-
iir.
l^V. l^V. IJV.
36V.
XV, XIX
97;
i6v.
267'
IL
3, 30
31, 76, 77, 100
23
48
47
{
{9r. lor. 137/.
28r. 337/.
33
37
96
98
xxvi
5, 7, 12, 13,30,
31, 40, 48
",45
14, 16, 19, 33,
51,81
rxxiv, 36, 43,
146,47, 89, 91
46, 47, 74
60, 73, 74, 76,
78
xxvi, 35, 67, 80
40, 42, 43
xxiv, xxvi
60
73, 74
57
9.43
84,89
89
18
84,87
83, 85, 88, 89, 91
9, 10, 14, 27,
31, 69, 78, 79,
84, 85, 86, 91,
^ 93, 95
27,69
69
xxvi, xxvii, 93
I!0
GENERAL INDEX.
Batiffol, P., Histoire du
Brtviaire Rotnain.
Bede, quoted
Bee metaphor ...
Bell of Bangor
Benchor, see Bangor
Benchorensis ecclesia ...
Benedicite, see Benedictio
Trium Puerorum.
Benedict, St., see Benedic-
tus, S.
Benedicta, S.
Benedictine Breviary ...
Benedictio Cerei
Benedictio trium Puero- fSz/. 23^. 24^. 24«
rum (Song of the^ 25^. 2^v. 262/.
Three Children) . . 27^. ^iv.
Benedictio Zachariae ... 6v.
Benedictus, see preceding.
Benedictus, S., see Rule of —
I.
II.
xvii,35
36, 37. 53, 92, 98
IIZ^.
",45
xi
r. lov.
xiv, 28, 69, 70
Z(>v,
33
I.
iir. 36r.
83
43, 60, 61, 72
xi, II, 33, 45
xxiii, 8, 24, 25,
26,27,29,30,
42, 72, 73
7, 40, 41
{
Benignus
Beognous, Abbas
Berachus, Abbas
Bemard, St.
Beroldus ..
Rili
^jX,L\ ••• ••• •••
Blasius, S.
Blasphemantibus, Oratio
pro.
Bobio
Bonaventura, Expositio
Missae.
Book of the Angel, see
Liber Angueli.
Book of Armagh
Book of Deer
Book of Dimma . .
Book of Durrow
Book of Enoch ...
Book of Hymns, see Liber
Hymnorum.
Book of Kells
Book of Leinster
X, 36«?.
X, 2fiv.
X
2ir.
... xin, XIV, XV, XXVI
85, 89, 90, 98,
99
49
33
33
80
57
102
23,64
xxvi
69
XX
{
XXV
46, 48, 49, 50,
51, 57, 62,
63,88
xxix, 74
xxuc, 61, 63, 74
63
92
Book of Lismore
Book of Mulling^
Book of Nunnaminster ...
BookofObits
Borromeo, Cardinal F. ...
Brabium ...
Bradium...
Bradshaw, Henry, quoted
Breton Litany ...
Breviarium Cassinense ...
Breviarium S. Germani a
Pratis.
Breviary, see Divine Office.
Brigida, S., see Hymn of . . . *
Britanniae
X>UO, d. ••• ... ...
Burgundofara, S.
XV
XIH
C.
Cabrol, F. Les Aglises
de /erusalem,
Caecilia, see Cecilia.
v^aeii ••• ••• •••
Caerea, see Cereus.
Caesarius of Arles, see
Rule of.
Camanus by error for
Colmanus.
Camelacus, S
CampusCuini ... ... —
Camulacus, see Camelacus. —
X, 36 R
viu, XVI, 17».
XXI, XXV
63
52
Cantica spiritalia
Canticles, List of
Canticum (Cantemus) <
Canticum Moysi (i)
Canticum Moysi (2)
Canticum novum
Canticum Trium Puero-
rum, see Benedictio.
Canticum Zachariae, see
Benedictio.
Caomlach
Capel Curig
Captivis, Oratio pro
26r.
XV
22Z^. 2^V, 2^V.
26^;. 2ZV.
tr.
lyr. 23r.
IL
46
xxix, 63, 73, 74
56, 102
xxxi, 53
56
56
35,96
89
64
65
96
XXV
74
XXIV
97
^iff.
82
'9, 57, 58
57
57
26, 38, 51
24, 25, 26, 27,
28
I, 35
8,41
19, 24
99
xxii, 40, 41, 99
57
92
23, 64, 65
* The third Anthem after the Hymn of St. Hilary * Unitas in Trinitate,' &c., quoted from L. H. on p. 38 is also found
in the lorica in the Book of Mulling. JVbtes on some non-biblical matter in the Book of Mulling^ by H. J. Lawlor.
Edinburgh, 1895, PP- '4i 241 32.
GENERAL INDEX.
III
I.
IL
L
II.
Caput, see Kapud
Codex Alexandrinus
75, 76, 78
i6v. lyv. $6v.
r xxvii, 17, 18,
l 33. 56
Codex Bobiensis
Codex Rhenaugiensis ...
^BMW
47
65
Cassander, Geo
36, 37, 38
Codex Rhenoviensis
46, 47
Cassianus, lohannes 1
(Cassian) ... J
—
r xvii, xviii, xix,
< xxiv, XXV, xxvi,
l 59, 60, 68
Codex Vindobonensis
(Vienna Codex).
Codex Usserianus i
71
47,63
Cassius, S.
—
102
Codex Usserianus ii
58,63
47
Colgan
49
Catholica lex
iS'--
15
Collationes, misprint for
41
Catholica, see Ecclesia.
* Collectiones.'
Catholicus populus
64
Collectaneum SS. Mariae
64
Vi/aUlSt ... ... •••
3^^'
28
et Petri.
Cecilia, S.
—
83,89
ColJectio, an Old-Gallican
xxvii, 66, 67
Celtic Church, the Divine
xi-xix
term, see Oratio.
Office of, &c.
Collectio ad initium noctis.
i8r.
20
Cereus (Caerea)
iir. 36r.
", 33,45, 81
CoUectio ad secundam ...
IJV.
19
Ceriani, Dr. Antonio
xix, xxvi
73, 74
CoUectio post Benedic-
23'--
xxi, 24, 67
V^C* 1 C9 ... ... ...
40
tionem trium Puerorum
Chamuel
92
(Benedicite).
Chanaan (Channan)
8r.
8
Collectio post Canticum...
222:;.
xxi, 24, 66, 68
Chaiuis ...
100, loi, 102
CoUectio post Evangelium
^3^'
xxii, 25, 67
Chencheres
39
[CoUectio] post (super)
237/.
xxii, 67, 68
Cheranus, S
96
Hymnum.
Cherubin (Chirubin, '
Hirubin, Hiruphin)
lor. i2r. 3or.
f 10, 12, 28, 83,
185,86, 91, 93
[Collectio] post H)rmnum
trium Puerorum.
2SV.
26, 68
Chevalier, U., Reper
49, 102
Collectio post tresPsalmos
23r.
xxi, 24, 67
torium^ &c.
Collectio supcr hominem
30V.
28,71
Chi-Rho Monogram
98
qui habet diabolum.
Chirubin, see Cherubin ...
85
CoUectiones post Prophe-
41
Chora
—
f vii, xii, xiii, xiv,
L XV
tiam.
Collectis for Collectio ...
21«^.
23, 66
Chorus for Chora
• • •
xni
Collects after Psalms . . .
xix, XX, xxi, xxiii
Christ, prayers addressed
—
xxi, xxii, xxvii
Colmanus abbas, see
S6v.
33,82
to.
Camanus.
Christina, see Cristina.
Colours used in MSS. ...
xxii
87,97
Christmas Day (Natale
3^^'
29, 72, 73
Columba, (i)
3^'
3
Domini).
Columba (ii) Abbas Ben-
X, 361^.
33
Chrysogonus, see Criso-
chorensis.
gonus.
Columba, S. (iii) Abbas
X, xxvi, 96
Chrysologus
—
99
Hvensis.
Cianacht
54
Columbanus, S. (i) Martyr
96
Cilianus, S
96
Columbanus, S. (ii) Mart^nr
96
Cinchris ...
28«;.
28, 69
Columbanus, S. (iii) Mona-
• • •
xni
x,xxv,xxvi,47,96
Cincris
S^'
6, 39, 40
chus.
Ciricius, see Cyriacus.
Cohimbanus, S.^see Psalter
Claudius of Turin, quoted
54
of, Rule of.
Clavicularius
91
Comgillus, S. (Comgall) ix,
, xii, xvi, i^v.
16, 19, 33' 55, 56,
Clemens, S.
—
85, 89, 90, 91
Abbas.
lyv. ^6v.
57, 96
Clementine Liturgy quoted
—
54, 69
Comgillus, S., see Gomo-
v^ieius, o. ... ... •«•
—
89
gillus, Rule of.
112
GENERAL INDEX.
Commienses, see Cumien-
sis.
Common...
Commonicare, see Seq. ...
Communio
Communionem, Antip-
honae ad.
Communis oratio
Compline
Comyn, John, Archbp. ...
Confessio
Confessores
Congallus, S., see Com-
gillus.
Constantia=Seq.
Constantina, S.
Consummatio missae ...
Contractions in the MS.
Corculus
Cornelius (i) (Comilius)
Cornelius (ii), S
Corona martyrii ...
Coronati
Corpus Missal
Cosmas, S.
Cotidiana [antifona]
Cotidianus panis
Cotidie ... ... ...
Cowley Bridge
Creed forms of, see Sym- 1
bolum J
Cristina, S.
Critanus, Abbas
Cronanus, Abbas
Cross, Sign of the
Crosses, Marginal
Crysogonus
Cudradus, presbyter
v^uinc ... ... .••
Cujus, Irish use of
Culdee Litany ...
Cumenenus, Abbas
Cumiensis
Cumineus Longus, Hymn
of.
Cuncto populo Catholico,
Oratio pro.
Cursus Scotorum
Cuthbertus, S
Cyprian, S., of Carthage
Cyprian, S., of Toulon ...
34^.
Z2V. 33r.
34''.
ZZV'
XXIV
i8r.
i^r. 2if?. 3ir.
32«^.
19«^.
14?:;. 24r. 33«;.
iQr.
X, i6v.
X, ^6v,
xxii
X, 36«^.
17«?.
II.
57
32, 80
73
xvii, 30, 73
30» 31, 73i 74
31
xviii, 59, 61
45
lOI
3I1 7S, 79» 91, 99
96
{
53
74
91
20, 59
89
13» 23, 29
84,90
53» 90
89
30
21, 99
i5i 25, 31» 78
92
21, 61, 62, 99,
100
84
33
33
50
89
98
57
52, 69
55
33
»9» 57
47
64
xxiv-xxvi
98, 10 1
63, 89, 91
43» 63
V^ Ya , O. .«• ... ...
Cyriacus, S. (Ciricius) ...
Cyril, S., of Jerusalem ...
D.
xu, xiu
6v.
Z2V. 35r.
23r.
142^.
Z^v.
II.
92
fxxx, 86, 91,
l 92, 95
74
M.^Akk ••• ••• •••
Damianus, S
x^anes ... ... .«.
Daniel, Book of
Daniel, H. A., Thesaurus
HymnologicuSy passim.
Uarerca ... ... ...
David Citharesta
David Psalmista...
David [RexJ
Delisle, L. ... ... —
Deprecatio —
Deuteronomy, Book of . . . —
Diabu(o)lus, see Zabulus i^r. 30^;. <
Dies dominica (domini- lor. i^r. 25^.
corum)
Dies dominicae resurrec-
tionis.
Dionysius-pseudo
Divine Office, see Am-
brosian, Armenian,
Benedictine, Celtic,
East Syrian, Greek,
Mozarabic, Old-Galli-
can, Roman.
Discordantibus, Oratiopro
Dogmata divina
Domhnach Sechnaill
Dominationes
Dominica, see Dies.
Domnus ...
Donatus, St, see Rule of.
x^oxa ... ... ...
Doxologia
Drummond Missal
Duchesne, L., Origines^
du Culte Chretien /
J^LLIl ••• ••• •••
Dungal ...
Dunshaughlin
Duodecim Apostoli
Duodecima
Durham Ritual (Rituale
Ecclesiae Dunelmensis).
89
98
xxxvi, xxxvii
49
91
91
7, 83, 88, 96
X
100
xxxiv, XXXV
13. 28, 71, 91,
lOI
10, 13, 26, 30,
32
25
56
64
15
49
85*91
33. 81» 82
47
—
75
"^—
74, 90» 92
f xix, xxiii, xxvi.
l 46
34^.
32,80
xiii, xiv.
XV
49
91
xiv, xvi, xvii
xxvii, 42
114
GENERAL INDEX.
I.
Fratribus nostris absenti-
bus, Oratio pro.
Fructuosus S., see Rule of.
Fundator
Furseus S.
Z6v.
II.
64
33
96
G.
Gregorius, S. (Magnus) ... —
Gregorius, S. (Nazianze- —
nus).
Gregorius, S. (Turonensis) —
Gundlach, W., Eptsfo/ae, —
&c.
{
II.
53, 34, 85, 88,
89, 90, 91
XXV, 91
44
44, 63
Gabriel (Gabrihel)
ZV.
3» 85, 89, 92
«.
Gallican, see Old-Gallican.
Hagius, see Agius.
Gallicantus
^v.
5, 37, 60
Hammond, C. E., Rev. -j
« et g m
Gallicinium
—
xviii
Liturgies Eastem and >
—
K
Kxvi, &c (fre-
quently)
Gallorum Cantus
60
Western ... J
Gatherings of MS.
• • •
xvni
Harl. MS. 1023
—
40
Gelasian Sacramentary ...
65,66
Harl. MS. 7653, j^Manu-
Gentilitas
30^-
28, 71, 72
scripts.
GeoTgius, S
XXX, 85, 89, 90
Healy, Dr. J
V, xiv
Gerbasius, see Gervasius.
Hebraei (Ebrei)
21V. 3ir.
27,29
Gerbert. Mon. Vet. Lit.
—
48, 58, 65, 71
Helias (Elijah)
83, 86, 88
Aleman,
Henoc, see Enoc.
Germanus, S
XXV
Hereford Missal
—
58,66
Gervasius, S
89
Heremiel
85,92
Gildas
92
Heremites
—
91
Gildas, Ix)rica of
56, 7^
Heretici
76
vrinC, o. ... ... ••.
—
92
Hericus, see Eric.
Gloria in Excelsis
33''-
r XXV, 31, 75,76,
l 77, 100
Herodes ...
fxl ••• •*. ...
v>.
3
71
Gloria Patri, forms of ...
33»'
xix, xxvii, 31,
. 75,80
Hibemae gentes
viii, I4r.
14
#
%J%f
Hibemenses
—
51
Gloria Patri ingenito, etc
^V. IIZ'. 122^.
5, ", "
Hibemensis, the
xxix, XXX, 35, 54
Goliath ... ...
—
84,91
Hibemomm insula
—
55
Gomogillus, S., see Com-
XXV
Hieremias (Eremias) ...
i6t^.
18
gillus.
Hieronymus, S. (Jerome)
XXV, 54, 74,89,91
Gomorrha
2V.
2
Hierosolymitana Ecclesia
xxvi
Gosactus
57
Hiemsalem (Jemsalem)...
nr^
13, TOO, 102
Gospel, see Evangelium.
Hilarius, S
Zr.
3, 36, 37
Gospel of the Childhood
37
Himbin, see Chembin ...
93
Gospels of the Resurrec-
—
xi, xxii
Hiraphin, j^^ Chembin •..
93
tion.
Hispano - Gallican influ-
—
xxvi
Graneret...
—
57
ence, traces of.
Gratias agentibus, Oratio
2ir.
23
Holy Scripture, Text of...
• •
xu
xxxi-viii
pro.
f xi, xii, xxii, 35,
Holy Scripture, studyl
of, by Celtic Saints J
i^r. i6r. 2fiv.
{
15, 16, 17, 33,
50,54
Greek Divine Office
< 36, 40, 42, 60,
Honoratus, Abbas
XXV
^ 75, 76, 78
Honorius (i) Gemma
6q
Greek Liturgy, see Liturgy.
Animae.
r39, 47,48, 56,
Honorius (ii)
XXV
Greek words
xix
< 82, 97, 100,
Hora Incensi
xvi
l lOI
Hora Vespertina
45
Gregorian Canon
88
Horae diei
34^-
31, 59
Gregorian Sacramentary...
75
Horologion
tv.
xi, 75, 78
GENERAL INDEX.
"5
I.
II.
I.
II.
Hosanna, see Osanna.
Immolatio
28P.
28,57
Hostia ...
i4r.
»5
Imnum, Imnus, su
Hostia laudis
26 r.
a6
Ynmum.
Hours, 5u Horae.
Impiis, Oratio pro
2ir.
23. 65
Hui Tuirtri
54
In fine ••• •••
23r.
24,67
Hugbaldus (i) Abbas ...
—
98, 100
In nomine dei summi ..
ir.
'» 36, 85. 87
Hugbaldus (ii) £p.
—
98
Infirmis, Oratio pro
2\V.
23.64
Humiliad, Breviary of the
—
61, 120
Inimids, Oratio pro
—
64
Hybemen.ses, see Hiber-
Initium noctis
i8r. igr.
20, 2 1, 59, 60
nenses.
Innocentius, S —
91
Hygbald, see Hugbaldus.
lohannes (i), Anchoreta..
• ^— •
XXV
Hymn, su Ymnum.
1
p 72, 83, 85,86,
Hymn of the Abbots of
36?'-
33
„ (ii), Baptista ... —
89. 90f 9h 95.
Bangor.
1
- 98
„ „ the Apostles, see
„ (iii), Cassianus,
Ymnum.
su Cassianus.
„ „ St. Brigid
—
51» 52
„ (iv), Erigena ••• xiii
„ n St Camelac, see
1
' 54, 56, 59. 83,
Ymnum.
„ (v), Evangelista
86,88,89,91,
„ „ St Comgall, su
1
- 95.96
Ymnum.
„ (vi), Ozniensis..
•
XXX
„ „ St Columba ...
—
51
„ (vii), Son of Su
i- —
47
„ „ St Cummain
—
88
gen.
'
Fota.
Irish Psalters, su Psalters.
„ „ St Fiacc
55
Irish words viii, xix, lor. 34^. 28, 32, 70, 7 1, 80
„ „ St. Hilary, see
Isaac (Isac) —
84,91
Ymnum.
m
Isidorus Hispalensis (Is
•
36,91
„ „ St Patrick, see
dore of Seville), su
Ymnum.
Rule of.
„ „ Sedulius
102
"sr. (nv. i2r.
^rr
A
„ „ the Three Chil-
159. 2or.
22r.
5. 7. 8, 12, 13,
# # 99
dren, su Benedicite,
Benedictio.
Israel (Israhel) ... 5
25r. 25«^.
29r. 32^.
26V.
>>i6, 22, 24, 26,
28, 30, 79
Hymnizare, su Ymnizare.
Israel, meaning of
■ •
54
Hymns, list of, su
xvi
Isra(h)elitae
gv. 3ir.
9,29
Alphabetical.
xia, 0. ... ... . •
» •
96
Hymnus Angelicus, su
100
Iter facientibus, Orati
2ir.
23. 64
Gloria in Excelsis.
pro.
Hymnus Sanctae Mariae,
99
i,e,, Magnificat.
•
•
T.
I.
Jacob, Patriarch
2ir.
23,84
X A ... ..• ...
_
lOI
Jacobus (i) Apostolus ...
f 83, 85, 88, 89,
l 91
lese (Jesse)
—
91
Jacobus (ii) Apostolus ...
—
83, 85, 88, 89
lacob, su Jacob, Jacobus.
•
James, M. R., Apocrypha
52
Ignis
91
AnecdotA.
Immolare
32/-.
29
Jeremiah, su Hieremias.
Immolare hostias
I4f.
15
Jeremiel, su HeremieL
Immolare psalterium
32^-.
29
Jerome, su Hieronymus.
Immolare )innum
i7r.
19.57
Jerusalem, su Hierusalem.
Q 2
ii6
GENERAL INDEX.
I.
11.
I.
Jesse, see lese.
John, see lohannes.
John St, Gospel of
Jophiel ...
Joseph (i) of Arimathaea
Joseph (ii) Patriarch
Josephus
Jubainville, see Arbois de.
Judas (i) Iscariotes
Judas (ii) S. {see Taddeus)
Judea (Judaea)
Judith, Book of
Julian, J., Diciionary 1
of Hymnology ... /
Juliana, S.
Julitta, S.
I USLX ... ••• .«.
Justina, S.
4r.
4^.
4r.
{
xxxvni
92
4
91
XXV
4
91
4
xxxi, 60, 73
36, etc. (fre-
quently)
83,89
XXX, 92
86, 91
84
K.
^K' for 'C frequent,^
especially to preserve I 14^. i6r. lyr.
thesequenceofletters ^
in alphabetical hymns
Kalendar, see F^lire.
Kapud (caput) ...
Karismata
Kartaginiensis ...
Kieranus, S., see Cheranus.
Kilian, S., see Cilianus.
Kirrig, S. ..
Kiss of Peace, see Osculum
pacis, Pax.
Z^v.
J14, 17, 19,
33
TfoV,
47
9'
92
L
XMXUA
Laetania
Landevenec
—
Laoghaire
T «aon
Laurens, S. (Taurentius)
T^aurentius, S. ...
• • •
—
Lavacrum salutis
• • •
14?'.
T^avacrum spiritale
• • •
24r.
Lazarus, see Elizarus
■ ■ «
Lebar Brecc
• • •
Le Blant (E.), Nouveau
Recueily &c.
{
lOI
83, 89, 100
35
46
61
85
84, 89, 90
15
25
19,58
44, 49, 51, 53,
54, 77, 79,
86, 91, 95
88
Legg, J. Wickham, Dr. .
I^nt, see Quadragesima.
X.<60, O. ...
Leofric Missal
Lerins
L.eucius ...
Liber, see Book, Lebar.
Liber Angueli
Liber Comicus
Liber Hymnorum (i), -i
Trinity College, Dub- >
lin, Copy ... J
Liber Hymnorum (ii),^
Franciscan Convent >
Copy ... ... J
Liber Hymnorum of St
Hilary (lost).
Liber viventium ...
Liberis [regisj oratio pro
Libeus, S. (see Taddeus)
Limoges ...
Lindisfame
Lindissi ...
Lindsey
Linus, S. . . .
Lithus
Liturgy, see Ambrosian,
Anglican, Ethiopic, Mo-
zarabic, Old-Gallican,
Roman.
Liturgy of St. Clement ...
„ St. James
(Greek).
„ St. James
(Syriac).
Lopus, see Lupus.
Lorenzana .
Luanus ...
Lucas, Rev. H. ...
Lucas, o. ... • • •
Lucemarium
x^ucia, o. ... • • •
Lucifer ...
Luke St, Gospel of
Luna
Lupus, S. (Lopus)
Luxeuil ...
Luxogilum Monasterium
„
„
XI
35''-
{
- <
IL
61, 120
89
42, 45, 47, 71,
72, 87, 90
XXV
95
49
67
'^vii^xxvi,^^,^^,
38, 41, 43, 49-
55, 68, 69, 75,
77, 79, 88, 93,
94, 96
vii, 36, 38, 4',
42, 43, 44, 49-
55, 75, 79, 94
36
79
64
91
99
98
98
98
89
47
54, 69
73, 74
74
46
xxvi
H^ 88, 89, 91
xvi, 45, 81
83,89
32
xxxviii
91
XXV
XV, XXV, xxvi
XXV
GENERAL INDEX.
Luxoviensis Congregatio
Lyons
Mabillon, J., AnaUcia,
O.S.B.
„ „ Analecta
Vetera.
„ „ De Cursu
GallUano.
Macuius, Anchoreta
MacCarthy, B., Dr.
Machabei Martyres
Machera
Maclaisreus, Abbas
Maclean, A. J. ...
MacRegol, Gospels of
Madianus (Madian), see
Matthias.
Maelbrigte hua Maelua-
naig, Gospels of.
Maelbrigte MacDuman,
Gospels of.
Magister
MagisCermundi...
Magister Scotonim
Magnificat
Mai, Cardinal Angelo
Malachi, St
Malchus, Anchoreta
Manna
Manuscripts, Harl. MS.
7653-
Reg. 2. A.
„ see Codex,
Harl. Psalters, St. GaU.
Marcialis, see Maitialls.
Marcus, S. (Mark)
Maria, (i) B.M.V.
Maria, (ii) Soror Moysi ...
Marseilles
Maitialis, S
Martinus, S.
Martyr, equivalent to Con-
fessor.
XIII
rio, 12,30,31,
74
Martyres, see Martyis l
ar.
iiw. 3«'.
J 32,78.79.84,
33»
$$'■■
] 85,86,91,93,
L9S
Maityresad
21?'.
24
xxv, 74
Martyribusde ... j
2V.
31'-
23f. 26r.
3W. 35'--
23.25.27.29.30.
32
Martyrium
2If.
23
89
Martyrology of Donegal. ..
_
57
t, » Gonnan ...
_
57
'""'"'
>, „ Oengus,we
Fflire.
JtXV
Maityrology of Tallaght
X
52,57
88.91
Martyrs, see Martyres . . .
-
|xxix-xxxi.48,
l 67, 80, 81
47
„ Commemoraiion
_
xxix
33
of, in Irish Church.
36,61
Matha, see Matheus
_
88
63
88
Matheus, S
—
[83,85,88,89,
l 91
xxxvii
MatthewSt, Gospelof...
_
Matthias,S.(Madianus)...
_
88,89,91
Mattins
_
Bp. of
I3''- 19^-
27r.
35. 43. 83-97
35.9«.96, 97-102
{XXIV, xxv, XXVI,
83, 88, 89, 91
j-13,21, 70, 89,
l 90, 99, lOI,
XXX, 89, 90, 91
XXX, XXX I
Matutina (Offidi:
tutinum)
Matutina Oratio
Maxirous (i),
Gene^-a,
Maximus (ii),
Media nox
Medicus ...
Medium noctis
Melchisedech
Mdlitus (Melito)
Melus, Ep.
Menardus
Mensa
Metre
Metrical Anthems <
Metrical CoUects |
Mias
Michael, St.
Mic(g)rologi
Milan, see Ambrose, St. ...
Milanese, see Ambrosiao.
, , ....,3,. 18. , ^
< 181». 20r. 22»-. >
3, 20. 22,
'. 32. 59
84, 96, 100
43.63
36P-
15. S3
37. 39. 47.
48, 51, 57,
19, 20, 26, 37,
S8
8S. 89. 9'
7.39
ii8
GENERAL INDEX.
!•
Milids Oratio
Miliuc maccu Booin
Minister Dei
Miriam, see Maria
Misa(h)el
jMLissa ••• ••* •••
Missal, 5^rRoman, Sarum,
&c.
Missale Gallicanum
„ Gothicum
„ Mozarabicum (^see
Mozarabic).
„ Richenovense ...
„ Romanum, see
Roman Liturgy.
„ Vesontionense, see
Sacramentarium
Gallicanum.
Mohabitae
Monachi Oratio
Monastic Breviary, see
Benedictine.
Mone, Lateinische Hymnen
Monenna, S.
Monnus, S.
Morin, Dom. G. • . •
Moyses (Moses)
Moysi Oratio
Mozarabic Breviary or
Divine Office .••
Mozarabic features
}
Mozarabic Liturgy or
Missal
Muirchu - Maccu - Mach -
theni . . •
Munther .••
I4r
gr^
IL
I.
IL
lOO
Nicenae civitatis episco-
—
91
57
porum Concilium.
14
43
40, 73
Nicetius
43
9,43
Night Hours, Number of.
xviii, 59
vii, XXX, 43
&:c
Nilus
3«^-
3
Noctes reverentissimae ...
• • •
XIU
45. 58, 62
Noctes sanctae
—
XV
xxvii, xxix
Noctuma...
i8r.
191^.
22r.
20, 21, 24
xxvii, 45
Noctums, see Night Hours.
X^ vCS .•• ... •••
91
58
Nona
i8r.
18».
34«'.
20, 21, 32
Northumbrian MSS.
97,98
Novaecclesia
86,95
Novum Testamentum . . .
i6r.
17, 100
8r.
8
lOI
XV, ir. 32r.
39, 40, 52, 72
52
96
xii, 43
I, 8, 29, 83, 88
72
XX", 35, 40,42,
43, 47, 67, 75
xxvii
{
{xxvii, 40, 42,
45» 54, 61, 66,
73,74
46, 49, 51, 52
Muratori ...
Musa, S. .••
} -
} -
3or. 28, 70
fv, vi, xiv, xvii, -136, &c. (fre-
Ixviii, 137;. 21«;./ quent)
. • . — 04
N.
Natale Domini, see Christ-
mas Day.
Natale Martymm
Navigantibus, Oratio pro
Nazareni
Nazarenus rex
Nazareth
Neale, J. M., Dr.
Neumes
Z^r.
\2V.
3^-
XIX
29
12
64
84,90
lOI
3
xxviii, 44, 45
0'Brien, W. S
0'Clery, M
0*Conor, Dr.
Octo Machabei
0'Curry, E., Lectures^ &*c.
Oengus, F^lire, or Kalen-
dar, or Martyrology, of
Oentraibh, gen. of (prob-
ably) Oentrobh, i>.,
Antrim.
0'Laverty, J., Historical
Accounty &*c.
Olden, T., Church of
Ireland^ &*c.
„ „ Epistles^ &*c.
Old-Gallican Divine Office
„ featuresinthe
Bangor Offices.
„
„
Lituxgy
O.
XIX
V, Vll
6r.
„ ongm —
of.
Old-Latin Text, see Holy
Scripture.
Old-Testament Saints ... —
Omni gradu ecclesiae, —
Oratio pro.
Omni populo Christiano, —
Oratio pro.
Omonimus —
Onoma ... ... ... —
Oratio, see CoUectio.
Oratio ad Christum ••. —
70
91
53, 70
51,57
{
37
xxix, 54
54
41
xxvi-xxix
41, 42, 44, 56,
57, 74
xxvi
83, 86, 88, 91
64
64
47
47
lOI
GENERAL INDEX.
119
I.
II.
I.
II-
Oratio ad initium noctis
i8r. i^r.
20, 21
Oratio
pro impiis
2ir.
23, 64
»
„ martyres
21«;.
24
99
„ infirmis
21«;.
239 64
„ matutinam <
i8r. iZv. 2or.
1 20, 22, 24, 32
««
„ inimicis
•^
64
)i
22r. 349.
99
'#
„ iter facientibus
2ir.
•
23964
91
„ npctumam ...
i8r. 199. 22r.
20, 21, 24
99
„ liberis [r^is]
—
64
»
„ nonam
i8r. 182^. 34r.
20, 21, 32
99
„ navigantibus...
—
64
>»
„ secundam
i8r. iZv. 3Sr.
19, 20, 32
99
„ omni gradu
64
»
„ sextam
i8r. i8c^.
20
ecclesiae.
99
„ tertiam
lOI
99
„ omni populo
—
64
»9
„ vespertinam ...
i8r. iZv.
20, 21
Christiano.
99
„ vesperum
lOI
99
—
64
9)
communis ad horas
34^-.
31
99
„ „ populo-
2ir.
22,64
»9
communis fratrum
2or.
22
mmetr^;um
99
de martyribus, see
99
„ pace regum ...
—
64
Martyribus.
99
„ ijastoribus nos-
—
64
99
divina
19».
21
tris.
99
dominica
XAV, 99
99
„ peccatis nostris
2or.
22, 64
99
matutina(i)
—
84, 100
99
„ peccatis et n^-
—
64
99
matutina (ii)
96, 100
ligentiis nos-
99
mflitis in templo...
100
tris.
99
monachi ...
lOI
99
„ persequentibus
—
64
99
Moysi
72
et calumni-
9»
poenitentis
lOI
antibus nobis
99
pro abbate
20f;.
22,64
99
,, poenitentibus
22r.
24, 64
99
9, „ nostro
ZAT.
32
99
„ sacerdotibus,
2or.
22, 64
99
„ afflictis et cap-
—
65
&c
tivis.
99
pro tribulantibus
2if;.
239 649 65
99
„ baptizatis
209.
22,64
99
sancta ...
—
85, 100
99
„ blasphemantibus
2ir.
23964
99
SanctaeMariae...
—
lOI
19
„ captivis
2ir.
23» 64, 65
99
Sancti Hughaldi
100
»9
„ cuncto populo
—
64
99
„ Augustini (i)
100
Catholico.
99
9, 9. (ii)
—
100
99
„ discordantibus
—
64
99
99 99 (iii)
—
lOI
99
„ eleemosyoariis
2ir.
23
99
„ lohannis (i)
—
86,95
19
„ eleemosynas
—
64965
99
99 99 (ii)
96
facientibus.
Ordinarium Laudunense
—
61
99
„ fidelibus de-
functis.
—
64
Ordo Romanus i, see note
to Osculum pacis.
99
„ fratemitate ...
20V.
22,64
Ordo Romanus vii
—
62
99
[pro fratribus] ...
20V.
22, 64
Origen
, quoted
—
61
99
pro fratribuset soro-
—
64
Omamentation of MSS....
xxi
87
ribus nostris.
Oroit
... ... ...
34^.
329 80
»9
„ fratribusnostris
—
64
Orthography of MSS. ...
xxiv
87
absentibus.
Os lappadis
91
99
„ gratias facien-
2ir.
23
Osanna ...
—
86, 93, loi
tibus.
Osculum Pacis* {see Pax)
^■~
60, 61
' In addition to the authorities referred to on p. 61, the Editor is indebted to Rev. B. Zimmerman for the following
important reference to Roman ceremonial at an early date, in connection with Easter Day : —
' Matutino inrumpente luce tenebras, surgentes in ecclesia veniunt, et mutua charitate se invicem osculantes
I20
GENERAL INDEX.
I.
II.
p.
Pentecost
• • •
—
xi
& •
Peregrinatio Sylviae
• • •
xix, xxiii, 47
I.
!!•
Perpetua, S^
• • •
—
83,89
Pace, Oratio pro
—
64
Petar, see Petrus...
• • •
88
„ populorum et regum,
2ir,
22,64
Peter, see Petrus.
Oratio pro.
Petra
• • •
\(iV 3or.
18, 28
„ regum, Oratio pro • . .
64
Petronilla, S.
. • •
83
Panchratius, S
—
89
j.14, 20, 52,59,
x^anLCs ... ••• •••
Paracle(i)tus
15^-
\ov, ]
16,56
ro, 85, 86, 94
Petrus, S., Apostolus
• • •
i^r. i8r.
J 83, 85, 88,
) 89, 91, 99,
Paradisus
6r. 172/. 34Z/.
7i 19, 32, 85
^ lOI
Partholon, see Bartholo-
88
Peyron
• • •
• •
vu
meus.
Pharaoh, see Faro.
Paschal Candle
Paschal Fire
45» 81
46
Philippus, S.
• • •
f 83, 85, 88, 89,
l 91
Passio S^ lohannis
95
Philisthim, see Filistim.
Jl oSLOa ••. ••• •••
^v, i^v, i6v.
3» 15» 33
Pilipp, see Philippus
• • •
88
Pastoribus nostris, Oratio
64
Pneuma
• • •
47
pro^
Poenitentes
• • •
66
Pater noster
19^. 34^-
21, 32, 47,61,
. 63,80
Poenitentibus, Oratio pro
Poenitentis oratio
22r.
24,64
lOI
Patriarchae
ZZ'^' 3^
[, 78, 79, 84, 86,
Pol, J^tf Paulus •••
52,88
Patriarchae septem
86, 88, 95
Policarpus, S^
89
''xi, XXV, 14, 16,
Pontifex
147^
15
44, 46, 48, 49,
Pontius .••
4r.
4
Patrick, St. (Patricius) ...viii,xvi, \^v, 152^."^
54, 55» 57, 86,
Pontius P(i)ylatus
i^r.
21, 62, 63, 99
87,88,91,92,
Porcarius, Abbas
XXV
^ 95, 96
Post Hymnum,j^^Ymnum.
„ Canons of ..•
—
xi, xxix
Potestates
• • •
28r.
27, 85, 91
„ character of . • .
50, 5^52, 53
Praefatio • • .
• • •
—
xxviii, 81
„ Confession of
53
Prayer for the Departed,
64, 66
Patrick Sen
—
51
Absence of.
Patronus
iSv,
16
Prayer, Habits of,
in
iSr. i7r. 17^'.
16, 19, 53, 58
Paulus (i) Anchoreta ...
XXV
Celtic Saints.
-12, 14, 50,52,
Precatio
• • •
lOI
Paulus (ii) Apostolus .••
i2r, 14/*. <
83, 85, 88, 89,
I91
Preces, see Oratio
Prefatio, see Praefatio.
• • •
xvi, 63, 64, 80
Paulus (iii) Martyr
89
Prime, see Secunda
• • •
xxiii, 58, 72, 73
Paulus (iv) Martyr, or
89
Primogenitus
• • •
I3Z'.
13
Anchoreta.
Princeps tenebrarum
• • •
86
Pax, see Osculum pacis . . •
igr.
21
Principatus
• • •
85,91
Peccatis et negligentiis
64
-10,31, 78, 79,
nostris, Oratio pro^
Prophetae (Profetae)
• • •
lor^ iiv.
k 84, 86, 93,
Peccatis nostris, Oratio pro
20V,
22,64
•
•- 95
dicunt: Deus in adjutorium meum.' Ordo Romanus, i, § 47. Muratori. Ldt Rotn, Vet^ Venice, 1748,
col. lOOI.
For further information about the widespread observance of this * Osculum pacis ' before Mattins on Easter Day
in Western Breviaries, see paper on TAe Breviary of the Humiliati^ by J. Wickham Legg, in the Transactions of St.
FauPs Ecclesiological Socieiy^ vol. ii, part v, p. 281. London, 1890.
GENERAL INDEX
121
I.
II.
I.
II.
Prophetia
6v,
xxector . . • ...
. • ■
Z^'
Z3
Protasius, S.
89
Reeves Bishop, W.
...
V, vii, ix, xi, xxvi
{
70, &c. (fre
Protoplaustus
6r.
7,39
quently)
Protus
5'-.
5» 39» 47
Refecti cibo, &c.
...
75
Prudentius
45
Refrains ...
• • •
ir.
1, 35, 4»
Psalm Ixxxix at Prime .
Z^r.
xxiii, 29, 72,
73
Reg. MS. 2 A. XX.,
see
Psalms, The Book of .
xxxv-vi, 5(
D
Manuscripts.
Psalta
xii
Regula, see Rule.
Psalterium Romanum .
—
xxxix
Regula Benchorensis
• • •
3or. 3otF.
28, 70
Psalter, see Rheims.
Regula Magistri ...
• • •
xvi, 60
Psalters, Irish
—
Reliquiae
• • •
90
MS. Cott Galba
—
x
Remesiana
• • •
—
43
A.V.
Remissa ...
• • •
—
63
MS. Cott. ViteU.
X 69
Responsorial mode
of
35
F. xi.
chanting.
MS. Palatin. 65
69
Restitutus ua Baird
• • •
49
., of Ricemarch ...
X
Resurrection, Commem-
—
xxii
,, of St. Columba
xxii
X
oration of the.
of St Columba-
X
Revue Bdnddictine
• • •
—
xii, 43, 45
nus.
Revue Celtique ...
• • •
—
70, 80
„ Southampton ...
—
{
vii, X, 36,
43, 67, 68,
42,
69
Rheims Psalter ...
Rhyme, Rhythm,
su
—
58,64
Pullorum cantus
60
Metre.
Punctuation of MSS. ...
xxi
87
Ricemarch, su Psalter of.
Rituale Duneknense
...
xxvii, 42
Q-
* Qu' for *c ' ^ii^vueversdf
—
40
common in Irish MSS.
Quadragesima
—
xxiv, XXX
Quartus assistis
2417.
25, 67, 68
Quatuor Coronati
90,92
Quatuor creaturae mundi
—
91
Qui regnas
i8r. &c.
{
xxi, xxviii-ix,
20, &c.
Quies
X
Quindecimus
36».
33
Quinquagesima
—
xi, xiv
Quinquagesimus dies ...
—
xiv
Quiricius, S
—
92
Quoeredes
^Zr,
Quotidianus, see Cotidi-
anus.
Quotidie, see Cotidie.
Roman Breviary
Roman Lituigy or Missal
Romana Ecclesia
Rome
Romula, S.
Rosslyn Missal
Rubrum Mare
Rule, see Regula.
Rule of St Anthony
St Aurelian (of
Arles) ...
Bangor, su R^;ula
Benchorensis.
St Benedict
St Caesarius (of
Arles).
- {
- {
5''- 31«^- Z^r,
„
»»
»*
»>
}
35» 40, 42, 59»
60, 61, 70, 72,
93
35, 42, 66, 69,
74
XX vi
50
84
53
5, 29, 40
XXIV
rxvi, xvii, XXX,
43, 59
XV, xviii, 59, 82
XV, xxiv, 43, 47
R.
,»
Rafael, see Raphael.
Raguel ...
Raithin ...
Raphael ...
85,92
57
85, 89, 92
»»
T,
St Columbanus . . .
St. Comgall
St Donatus
St Fructuosus ...
xii, xui, XIV, XV,
xvi, xvii, xviii,
i 59, 61, 63, 64,
L 65, 74, 80
70
xiv, XV, xviii
xviii
R
122
GENERAL INDEX.
I.
II.
I.
II.
Rule of St. Isidore (of
—
XXX, 59
Secundinus, see SechnalL
Seville).
Sedulius
102
RulingofMS
xix
Seebass, 0.
—
xvi, 58
Seganus, Abbas ...
X, 3617.
33
S.
oeiia ... ...
52
•>j%
Seniores
xii, xiii, xiv
Sabacthani
—
lOI
Septem ...
54
Sabaoth ...
lor. i^r.
f 10, 13, 84, 93,
lOI
Septem coeli
Septem Dormientes
mmmm^
91
102
Sabatier, P
—
xxxi-vii
Septem [octo] Macha-
91
Sabbatum, see Saturday . . .
I2Z^.
12
baei.
Sacerdos . . •
X, iir.
10
Septem Patriarchae
■ • •
86, 88, 95
^^ A jl JTL— J 1 ^V^^V^»
^^^n V ^^jw
r xiii, 9, 10, 43,
l 63, 64, 65
Septiformis Spiritus
• • •
91
oaceraotes
917. lOZ^.
Seraphin (Serabin, Syra
►
TOf
f 10, 83, 85, 86,
l 91, 93
Sacra Communio
xvii
phin, Zaraphin)
X \Jr .
Sacramentarium Galli-^
canum (or Missale >
Vesontionense) J
J xxvii, xxix,
1 XXX, 41, 62
Seven, the number,
Septem.
oexta ... ...
see
• • •
i8r. iSv.
20
Sacra(o)mentum ....
iir. i6r. 21V,
10, 17, 27
Sicardus, Mitrale of
• • •
61
Sacrificium, see Spirituale,
Sidera
• • •
28r.
27, 91
Vespertinum.
• • •
I2r.
12
St Gall MS. 1394
61, 74
Silvester, S.
• • •
—
84, 89, 90
St. Gall MS. 1395
38
Simon, S. Cananeus
• • •
—
83, 88, 89, 91
St. Joussan
—
XV
Simon, S. Petrus, q.v.
Saints, address to
35^.
32» 81
Sinlanus, Abbas ...
• • •
X, 362^.
33
f^
Zfiter), 2^r{bis)y xxi, xxvi, xxvii.
Sinodus, see Synodus.
Salvator mundi ... <
25r. 27r. 2717.
24, 25, 26, 27,
Sion
• • •
24V.
25
L
28?;.
28,38,86,95,99
Sodoma ...
• • •
2V.
2
Samsdenna, S. ...
96
OOi ... ...
• • •
91
Sanctimon ialis ...
88
SoUemnitas Domini
• • •
—
68
Sanctu(o)arium
24r.
25
Song of the Three Chil-
Sanctus ...
XXV
dren, see Benedictio
Sarum Breviary ...
—
r xxvi, 60, 61,
l 64, 65
Trium Puerorum.
Sophia
• • •
47
Sarum Manual ...
xxvii
Sophisma
• • •
47
Sarum Missal
xxii, 37, 58, 66
Sot(h)er
• • •
47
—
lOI
Southampton, see Psalters.
Saturday, festal obser-i
r xii, xiii, xiv, xv,
Sperma
47
vance of. See Sabba- >
< xvi, xvii, xxiii.
Spiritale lav^icrum
24r.
25
tum ... ... J
>- xxiv
Spiritale poculum
15^-
15,54
S(ch)ismatici
76
Spiritalia arina . . .
i2z;.
12
Sc(h)olastica, S
84
Spiritalia cantica. . .
26r.
26
oCOLi ... ••• ..•
viii, 132^.
xviii,xxiv,xxv, 14
Spiritalis hostia ...
26r.
26
oCOiiae ... ••* ...
XXV
Spiritalis melodia
242;.
25
Scotorum apostolus
52
Spirituale sacrificium
53
Scriptura, see Holy Scrip-
Z^v.
33
Stabulus
XXV
ture, Text, Volumen.
Stefanus, see Stephanus . . .
15^-
56
Sebastianus, S.
Sechnall, St
89
44, 48, 49, 5 1
Stephanus (i) Protomartyr
—
117,56,88,89,
l 90, 91
Secunda, see Prime <
ijv, i8r. iSv.
31^- 35'--
19» 20, 29, 32,
58, 60, 81.
Stephanus i (ii) Papa
Stigmata ...
• » •
• • •
I4r.
90
14
GENERAL INDEX.
123
Stokes, Margaret, Stx
Months in the Apenr
nines,
Stokes, Whitley
Filire of
»
))
»
»>
>9
)»
»
))
)>
»
Oengus,
Goidelica
Irish
Giosses.
Old Irish
Glosses, &*c,
, Zio» of
Saints,
LifeofSt. K
Patrick, J
Stowe Missal
Sublingua
Sulgen
Sulpicius Severus
Sunday, see Dies dominica.
Sylvester, su Silvester.
Sylvia
Symbolum (Symbulum,
Symmulum) see Creed.
S^rnaxis ...
Sy(i)nodus
Syraphin, su Seraphin . . .
Ta
A c» ••• ••• •••
Taddeus, see Judas,
Libeus, Tatha, Tatheus,
Thaddaeus.
Tarsilla, S.
Tatha, see Taddeus
Tatheus, su Taddeus
Taurinus, S.
Te
Aw ••• •••
L
V, xiii
vu
X
IX, XXV
30«'. vni, xii
2fim,
igr.
162;.
lor.
T.
IL
XXV, 44
L
95
51
xxvi
72
54
46
44i 46, 49> 55
(and fre-
quently)
x, xxix, 53, 56,
60, 61,62,66,
7ii72,74,75»
. 77,79» Si
28,71
47
XXX
XIX, xxni, 47
21,99
> • •
xii, xni, XIV
18
93
15«;. 16,56
— 83» 85, 88, 89, 91
Te Deum laudamus
f lor. iiv,
l 'k^v. xtr.
35'--
»>
parallel texts of
X cr^iwi* %^% ••• ••• •••
X v>l 1 iX ••• ••• ••■
X Criicl ••• ••• •••
rertullian
i8r. \Zv.
Tethbiae... •••
Text of Holy Scripture ...
Thaddaeus, su Taddeus.
Thecla, see Tecla.
X llw\^d ••• ••• •••
Thomas, S. (Tomas) ...
Thomasius, Opera Omnia
Throni ...
Tintagel ...
Tirechan, Collections of ,,.
Todd, J. H. Dr
Toledo, 3rd Council of ...
Toledo, 4th Council of ...
Tomas, see Thomas
Tonans ...
Toulon ...
Three Commons, The ...
Transitorium
Tnbulantibus, Oratio pro
Trmitas ...
Triodion ...
Tropary of Ethelred
X U ••• ••• •••
U for *0' common in
Irish spelling.
Ubi semper. The mean-
ing of these words has
not been ascertained.
Ulster, see Annab of.
Ulster Joumal of Archaeo-
logy.
IL
57
xxxi-ix
xu
249.
47
83, 85, 88, 89, 91
37, 47, 76
85,91
92
49, 51, 57
37,49
61
75
88
25
43,44
57
73, 74
23, 64, 65
4, 7, II, 13,
16, 19, 25, 26,
32, 33, 91,
lOI, IIO
36
47,55
XXVll
U.
87
98
V, vn
Unigenitus
Unitas
Universitatis conditor
Universitatis harmonia
Uriel
Usserianus, see Codex.
Ussher, Archbp...^
Utrecht Psaher ...
/4«
70,81
5, 10, II, 12,
r 5, '"» **» **,
'. lOr. I«7. 1217. I ^ ^ /
nv.^tr. ^3. -7. 85, 86.
^ 94, 100
23^
28r.
94.
25» 38, 91» "o
100
27
85» 92
43
xxviii. 42
V.
Vasa coelestia
Versiculi ...
15^-
xvi, 3or.
15
-xiii, xiv, 28, 63
124
GENERAL INDEX.
I.
II.
>»
))
Vespers, see Vespertina.
Vespertina
a day or night
Hour.
No. of Psalms
at
Vespertinum sacrificium
Vesperus
Vetus inimicus ...
Vetus Testamentum
Vicarius [Christi]
Vienna, see Codex.
Vigilia matutina
Vigilia sollemnitatis
Vigiliae martyrum
Vigiliae noctumae
Vigiliarum soUemnitas ...
Vindobonensis, see Codex.
Vinum coeleste
Virgines ...
▼ '^n^ ••• ••• •••
Virtutes ...
Volumen sacrum
Vulgate, see Text of Holy
Scripture.
Walafiid Strabo, De Rebus
Eccles.
Waldolenus
Wandilochus
Ware, Sir Jas
Wasserschleben, H., Die
Irische Kanonensamm'
lung.
White, Rev. H. J.
Wordsworth, Bishop John
Xenium ...
Ximenes, Cardinal
Xystus, S.
Ymnizare (hymnizare) ...
i8r. 182^. xvi, xvii, 20, 21
33^-
27r.
i6r.
2ZV.
2^V,
rS''-
3or.
28r.
W.
X.
Y.
ifiV.
XVI, xvn
xvii
84, 96
31
27
17
16, 54
25, 67, 68
26,68
xiv
xviii
68
15
83, 84, 87, 89
28
27» 85, 91
15
xvm, 75
XXV
XXV
45» 49
35
{
XXXVU
xxxvii, 43, 47,
93
47
46
89
27, 69
Ymnum (less frequently
ymnus, hymnum,
hymnus, imnum,
imnus)
>»
>«
>»
Ymnum ad matutinam in
dominica.
Apostolorum ut
alii dicunt.
indiedominica...
in natale marty-
rum,uelsabbato
ad matutinam.
mediae noctis ...
quando caeria
benedicitur.
quando commoni-
carent sacer-
dotes.
Sancti Camelaci
Comgilli
»»
»>
»«
>»
»»
)i
I»
»»
j»
>»
abbatis
nostri.
Hilari Hc
Christo.
Patrici mag-
isterScot-
orum.
trium Puerorum,
see Benedictio.
Ymon
Ymparadiso
York, a supposed British
Bishop of.
York Missal
»
Zaboli
Zabulus, see Diabolus . . .
Zacharias (i)
Zacharias (ii)
Zadkiel ...
Zahn, Th., Acta lohannis
Zaraphin, see Seraphin . . .
Zefanus, see Stephanus . . .
^^\^LwlCd ••• ••• •••
Zeuss, Grammatica Celtica
Zimmerman, Rev. Bene-
dict.
Mm^^J^^ ••• ■•• •••
Z.
^v.
lor.
\2V.
i\v.
\\r.
\QfU,
\^V.
\Sv.
3^'
13^-
25».
\7v.
I.
Sv. gr. gv. \$r.-^
\yr. i8r. 23r.
23». 24r. 252:;.
26r. 27r. ^w,
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XV, xix,xxxix, 1 19
33» 82
HARRISON AND SONS, PRINTERS IN ORDINARY TO HER MAJESTY, ST. MARTIN'S LANE, LONDON.
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